Sorry but I don’t think the question was framed in the most skillful way.
I usually see people arguing and quoting examples of how the Buddha or an arahants are recorded to debate or teach in the suttas.
It doesn’t not seem to be the most useful reference point for how an individual not yet fully liberated should or not debate or teach.
If one is after a reference point for which behaviors and modes of being to emulate from such awakened individuals, the EBTs are very consistent about point to more basic things, usually summarized in the uposatha suttas such as AN3.70
Secondly, there is not concept of “save others” in EBTs. So the only real option is to save or not yourself, and that is it.
In the process of doing so, if you really take the on the task, you will necessarily decrease the chances of you disturbing others in their own pursuit (be it noble or ignoble).
One EBT of great help to me is the discourse on the Analysis of Non-Conflict recorded within MN139.
In MN139 we find a very skillful framework to at the same time remain true to the Buddha’s teaching and presenting others with something that can be helpful in their own process of developing the first and foremost right view factor of the eightfold path:
"When you know that what you say behind someone’s back is untrue, false, and harmful, then if at all possible you should not speak.
When you know that what you say behind someone’s back is true and correct, but harmful, then you should train yourself not to speak.
When you know that what you say behind someone’s back is true, correct, and beneficial, then you should know the right time to speak.
When you know that your sharp words in someone’s presence are untrue, false, and harmful, then if at all possible you should not speak.
When you know that your sharp words in someone’s presence are true and correct, but harmful, then you should train yourself not to speak.
When you know that your sharp words in someone’s presence are true, correct, and beneficial, then you should know the right time to speak.
‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’ That’s what I said, and this is why I said it.
(…)
The middle way by which the Realized One was awakened gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment. It is a principle free of pain, harm, stress, and fever, and it is the right way.
That’s why this is a principle free of conflict.
Flattering and rebuking without teaching Dhamma is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
That’s why this is a principle beset by conflict. Neither flattering nor rebuking, and just teaching Dhamma is a principle free of pain, harm, stress, and fever, and it is the right way.
That’s why this is a principle free of conflict.
Sensual pleasure—a filthy, common, ignoble pleasure—is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
That’s why this is a principle beset by conflict. The pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening is a principle free of pain, harm, stress, and fever, and it is the right way.
That’s why this is a principle free of conflict.
Saying untrue, false, and harmful things behind someone’s back is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
That’s why this is a principle beset by conflict.
Saying true and correct, but harmful things behind someone’s back is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
That’s why this is a principle beset by conflict.
Saying true, correct, and beneficial things behind someone’s back is a principle free of pain, harm, stress, and fever, and it is the right way.
That’s why this is a principle free of conflict.
Saying untrue, false, and harmful things in someone’s presence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
That’s why this is a principle beset by conflict.
Saying true and correct, but harmful things in someone’s presence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
That’s why this is a principle beset by conflict.
Saying true, correct, and beneficial things in someone’s presence is a principle free of pain, harm, stress, and fever, and it is the right way.
That’s why this is a principle free of conflict.
Speaking hurriedly is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
That’s why this is a principle beset by conflict.
Speaking unhurriedly is a principle free of pain, harm, stress, and fever, and it is the right way.
That’s why this is a principle free of conflict.
Insisting on local terminology and overriding normal usage is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
That’s why this is a principle beset by conflict.
Not insisting on local terminology and not overriding normal usage is a principle free of pain, harm, stress, and fever, and it is the right way.
That’s why this is a principle free of conflict.
So you should train like this: ‘We shall know the principles beset by conflict and the principles free of conflict.
Knowing this, we will practice the way free of conflict.’