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First of all "Sadhu!" and much reason that reaches to good grow, but as just a meta-topic what's actually the primary base, good to give occassion to raise not only awareness for good grow but also possibility to give proper answers, citing the Venerables here (although, of course, some will use it to increase their demerits as well).

"We" in the question refers to receiver of Dhamma-guṇa (highest goodness), to householder, to people aware of higher and lower, not to speak of those gone for refuge toward the Gems.

Maybe good to add a sub-question: Who is the one who really gains something upwardly when giving proper regard, and who's the one who loses if failing? (e.g. the Kamma of reference)

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I feel lay persons should respectfully use appropriate honorifics such as "Venerable" together with the monastic name of the monk or nun, in the spirit of the Buddha's order to the monks in DN 16 and also the Patimokkha rules allowing monks to teach only those who show them respect (Sekhiya 57-72).

Showing respect to the teacher puts the student in the state of mind that is open to learning.

"And, Ananda, whereas now the bhikkhus address one another as 'friend,' let it not be so when I am gone. The senior bhikkhus, Ananda, may address the junior ones by their name, their family name, or as 'friend'; but the junior bhikkhus should address the senior ones as 'venerable sir' or 'your reverence.'
DN 16

When his listener is not ill, a bhikkhu should not teach Dhamma if the listener:

  • has an umbrella in his/her hand.
  • has a staff in his/her hand.
  • has a knife in his/her hand.
  • has a weapon in his/her hand.
  • is wearing shoes, boots or sandals.
  • is sitting in a vehicle when the bhikkhu is in a lower vehicle or not in a vehicle at all.
  • is lying down when the bhikkhu is sitting or standing.
  • is sitting holding his/her knees.
  • is wearing a hat or a turban, or has covered his/her head with a scarf or shawl.
  • is sitting on a seat while the bhikkhu is sitting on the ground.
  • is sitting on a high seat while the bhikkhu is sitting on a lower seat.
  • is sitting while the bhikkhu is standing.
  • is walking ahead of the bhikkhu.
  • is walking on a path while the bhikkhu is walking beside the path.

Patimokkha rules - Sekhiya 57-72

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Surely there will be always traders or others after gain in this realm, aside of this Dhamma-Vinaya:

Kulasuttaṁ

Families

[002.03] Bhikkhus, families endowed with seven factors are not suitable to be approached, even if already approached it is not suitable to take a seat. What seven?

Does not rise from the seat happily, does not worship happily, does not offer a seat happily, hide their belongings, gives a little when there is a lot, gives a little of exalted things, gives carelessly. Bhikkhus, families endowed with these seven factors are not suitable to be approached, even if already approached it is not suitable to take a seat.

Bhikkhus, families endowed with seven factors are suitable to be approached, if already approached is suitable to take a seat. What seven?

Rises from the seat happily, worships happily, offers a seat happily, does not hide their belongings, gives much when there is a lot, gives some of the exalted things, gives carefully. Bhikkhus, families endowed with these seven factors are suitable to be approached, if already approached it is suitable to take a seat.

And many of those who will nevertheless don't get to mind, even if some leader would start to understand after long time...

Formaly, monks, in Benares, the wife if a certain low class man came to bd pregnant. Then, monks, this low class woman spoke thuse to this low cjlass man: 'Sir, I am pregnant; I want to eat a mango.'

'There are no mangoes, it's not the mango season', he said. Now at that time the king had a mango tree with a perpetual crop of fruit. Then, monks, that low class man approached that mango tree; having approached, having climed up that mango tree, he renained hidden.

Then, monks, the king together with the brahmin priest, approached that mango tree; having approached, having sat down on a higher seat, he learnt a mantra. Then, monks, it occurred to the low class man:

'How unrighteous is this king, inasmuch as he learns Dhamma, having sat down on a high seat. This Brahmin also is unrightous, inasmuch as he, having sat down a low seat, teaches Dhamma to someone sitting on a higher seat. I too am unrighteous, I who for the sake of a woman (beloved poor), steal the Kings mangoes (Dhamma). But all this is quite gone,' and he fell down just there.

Neither knows the goal,
neither sees dhamma,
Neither he who teaches the Dhamma,
nor he who learns accordind to what is not the rule."

"My food is pure conjey
of rice flavoured with meat,
I do not therefore fare on Dhamma,
dhamma praised by the Noble.

Brahmin, shame on that gain of wealth,
(that) gain of fame;
That conduct (leads to falling away.

It's not so much to be blamed toward the "poor" caught in this realm of profilation then those who corrupted families and destroyed their property for long long time. Yet the fool thinks I have/had the right and continues his way of demerits thinking he's smart and "I can".

So good then, enough of fruitless burdensome and merely improper shares with compassion. Take care to gain the right track, following the wise and virtuous and never the smart, "cool", and unrestrained without shame.

(...and don't forget the goodness of those such a long time tried the best they can effort in this deluded sphere - yet not-knowing is nevertheless the cause of bad effects - and try to "repay" it by searching for better ways. Google will always just serve ones defilement, likewise those not firm in faith.)

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