_/ _ Ven. fellows,
dear Buddhabodhisattas and interested,
my person allows himself to take leave to probably touch an importand issue for release, taking the duties of a practicing person: either silent (certain jhana, concentration) or talks on Dhamma.
To introduce this matter, may person likes to quote a section of the introduction of Bhante Thanissaros new released translation of DN 1 (my person just was gifted while taking on to try to transate it into german language).
Maybe, and formost, the Ven. Members of the Sangha like, out of compassion, for the welfare of many, share their merits and explain the matter of purpose of talks and even "hard" debates on Dhamma and how and why pleasant appearing debates are merely fruitless and only by "accepting" real lose approached by disciples of the Buddha, by wise.Connections. DN 1 connects these four aspect of the Buddha’s behavior—his attitude toward praise and criticism, his virtue, his discernment, and his release—by saying that ordinary people, when praising the Buddha, focus on nothing more than his virtue; only someone of acute discernment can praise him in a way that does justice to his discernment and—through that—to his release.
Other suttas in the Piṭaka, however, show that, in practice, the connections among these four aspects go much deeper than that.
For instance, there is a direct relationship between the Buddha’s discernment and his attitude toward criticism and praise. As Sn 4:8 points out, India in the Buddha’s time had a tradition where proponents of different philosophies would engage in public debates. The sutta further says, though, that the actual purpose of such debates wasn’t to arrive at the truth. It was to gain praise. This was why the Buddha counseled his students not to engage in such debates. However, as DN 1 shows, the true purpose of developing knowledge about the kamma of views isn’t to gain praise from the public. It’s to gain release from suffering and stress. Similarly, the purpose of discussion—and this applies to the type of debates that the Buddha would engage in—is to lead to the liberation of the mind (AN 3:68).
There is also a direct relationship between the Buddha’s attitude toward praise and criticism on the one hand, and his release on the other. Praise and criticism are “worldly conditions” (AN 8:6–8). As Sn 2:4 states, one of the fruits of arahantship is that the mind, when touched by worldly conditions, isn’t shaken.
For a second time, ... for a third time: Maybe, and formost, the Ven. Members of the Sangha like, out of compassion, for the welfare of many, share their merits and explain the matter.