Will the people who call the arahants just by name, attain Nibbana?

[confusedlayman]

There does seem to be some correlation in the suttas between the attitude of the audience members and their attainment of the Path. There is a tradition of asking for forgiveness in case one has spoken disrespectfully to any Noble Ones in the past, as insulting a Noble One is said to be obstructive kamma.

Merely not knowing the correct form of address is not showing disrespect.

In the Ghaṭikāra Sutta, the Bodhisatta Jotipāla referred to the Buddha Kassapa as a ”Bald-headed recluse.” Due to this disrespect, when he was striving for Enlightenment he had to practise six years of severe austerities. Not all Bodhisatta have to do this.

hi bhante, if someone insulted noble one... what one should do to avoid the obstructive kamma?

[sphairos]

There does seem to be some correlation in the suttas between the attitude of the audience members and their attainment of the Path. There is a tradition of asking for forgiveness in case one has spoken disrespectfully to any Noble Ones in the past, as insulting a Noble One is said to be obstructive kamma.

Merely not knowing the correct form of address is not showing disrespect.

In the Ghaṭikāra Sutta, the Bodhisatta Jotipāla referred to the Buddha Kassapa as a ”Bald-headed recluse.” Due to this disrespect, when he was striving for Enlightenment he had to practise six years of severe austerities. Not all Bodhisatta have to do this.

hi bhante, if someone insulted noble one... what one should do to avoid the obstructive kamma?

There is special rituals, you can burn the bad kamma

[Eko Care]

Okasa bhante,

“Monks, don’t address the Buddha by name or as ʻfriend’. ........
“Do you remember me ever making such a statement?” ........
“No, Sir.”
“Then listen. ...............

The Blessed one preached only after they did respect.

And the fact that Ven. Aññākondañña attains stream-entry at the end of the discourse

Did Ven. Aññākondañña attained stream-entry without changing his way of addressing or respecting?

... Ven. Aññākondañña attains stream-entry ... seems to answer the OP's question as to whether a failure to show sufficient reverence might impede one's attainment of the fruit.

Does Ven. Aññākondañña's attainment after respecting the Blessed one seem to answer the OP's question as to whether a failure to show sufficient reverence might impede one's attainment of the fruit. ?

The answer, as Ven. Pesala noted, is not if it's an unwitting and unintentional faux pas.

Unintentional faux pas may not obstruct the eligibility of attaining fruits.
Nevertheless, will they attain as long as they don't start respecting?
(eg: Will anyone attain as long as he call the Blessed one as 'friend Gotama'?)

[confusedlayman]

There does seem to be some correlation in the suttas between the attitude of the audience members and their attainment of the Path. There is a tradition of asking for forgiveness in case one has spoken disrespectfully to any Noble Ones in the past, as insulting a Noble One is said to be obstructive kamma.

Merely not knowing the correct form of address is not showing disrespect.

In the Ghaṭikāra Sutta, the Bodhisatta Jotipāla referred to the Buddha Kassapa as a ”Bald-headed recluse.” Due to this disrespect, when he was striving for Enlightenment he had to practise six years of severe austerities. Not all Bodhisatta have to do this.

hi bhante, if someone insulted noble one... what one should do to avoid the obstructive kamma?

There is special rituals, you can burn the bad kamma

I want to know what buddha said ... or according to Theravada... vism also says some methods but what if its dont work in todays scenario?

[Dhammanando]

Did Ven. Aññākondañña attained stream-entry without changing his way of addressing or respecting?

No. But he did attain without having gone through the routine of, "A transgression overcame me, bhante..." whereby people seek forgiveness and undertake to be more restrained in the future. We may infer from the absence of this that Ven. AK's unintentional slighting of the Buddha was too trifling to be obstructive.

Nevertheless, will they attain as long as they don't start respecting?

Had Ven. AK persisted in using "friend" after being corrected, then presumably it would have been an act of deliberate disrespect and therefore an impediment. But suppose he had continued to use "friend" because the Buddha had not corrected him, then it wouldn't have been an impediment. In the Dhātuvibhangasutta and its commentary, Ven. Pukkusāti uses "friend" right up until the attainment of non-returning. Only then does he realise that he's been conversing with the Buddha.

[mjaviem]

...

“Monks, don’t address the Buddha by name or as ʻfriend’. ........
“Do you remember me ever making such a statement?” ........
“No, Sir.”
“Then listen. ...............

The Blessed one preached only after they did respect.
...
Nevertheless, will they attain as long as they don't start respecting?
(eg: Will anyone attain as long as he call the Blessed one as 'friend Gotama'?)

You mean we must be respectful so lending an ear is possible and thus the teaching can soak into our understanding? Is this the reason?

[Eko Care]

yatha kho pan' ananda etarahi bhikkhu annam-annam avuso-vadena samudacaranti na vo mam' accayena evam samudacaritabbam theratarena ananda bhikkhuna navakataro bhikkhu namena va gottena va avuso-vadena va samudacaritabbo navakatarena bhikkhuna therataro bhikkhu "bhante" ti va "ayasma" ti va samudacaritabbo. MahaParinibbanaSutta

"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.' The Passing Away

Agaravo ca kasave tada tesam bhavissati
patisankha ca kasave bhikkhunam na bhavissati.

Te tatha sikkhita bala annamannam agarava
nadiyissantupajjhaye khalunko viya sarathim

Agaravo ca kasaveti arahaddhajabhute kasave agaravo abahumanam tada anagate tesam bhavissati.

Annamannamagaravati annamannasmim appatissa, samghe sabrahmacarisu ca garugarava-virahita.

Atthakatha Book 33 : PALI ROMAN Thera.A.2 (paramatthadi.2)

You mean we must be respectful so lending an ear is possible and thus the teaching can soak into our understanding?

Not only about soaking, but also about kamma.

[Eko Care]

In the Dhātuvibhangasutta and its commentary, Ven. Pukkusāti uses "friend" right up until the attainment of non-returning.
Only then does he realise that he's been conversing with the Buddha.

Bhante, Isn't it only when the Blessed One is alive?

"let it not be so when I am gone".
MahaParinibbanaSutta

What about this?

[Dhammanando]

In the Dhātuvibhangasutta and its commentary, Ven. Pukkusāti uses "friend" right up until the attainment of non-returning.
Only then does he realise that he's been conversing with the Buddha.

Bhante, Isn't it only when the Blessed One is alive?

What does the "it" refer to?

"let it not be so when I am gone".
MahaParinibbanaSutta

What about this?

It's a directive concerning how bhikkhus are to address each other after the Buddha's passing. As with the previous examples discussed, I think the consequences of non-compliance would depend on the speaker's knowledge and intention. For example, I doubt there would be any ill effects if a newly ordained bhikkhu addressed a senior bhikkhu by his name or as āvuso if he hadn't yet been instructed in this protocol and intended no disrespect.