According to the Buddha ‘a speaker of Dharma’ (Dhamma in Pali) is one who teaches Dharma for the purpose of revulsion (S., nirvid) towards the psychophysical constituents or the same, the Five Aggregates, leading to fading away and cessation of the psychophysical. (The Five Aggregates consists of form/rupa, feeling/vedana, thought/samjñâ, inclination/samskâra, and sensory consciousness/vijñâna.)
Such a speaker of Dharma is really telling us that our body from birth, including even our mental functions and sensory consciousness, make up the target of revulsion. Eventually, revulsion becomes the state of non-clinging with the fading away and transcendence of the psychophysical which is also nirvana (S. iii. 163).
By no longer clinging to the psychophysical shell, one is thoroughly freed from suffering because suffering and the psychophysical are the same (S. iii. 158).
Switching gears somewhat, very few teachers these days, if any, can be said to be ‘a speaker of Dharma’. On the same note, very few seem wise enough to realize that we are intrinsically free from the psychophysical except that we habitually crave it which creates the illusion that I am this psychophysical being. It is a kind of self-entrapping process, in other words.
Today, instead of speakers of Dharma we have speakers of coping, coping in the sense of learning to except samsara and more importantly, acknowledging that I am this body—but that when it dies, this is nirvana for me! But learning just coping is not taught by the Buddha in the Pali canon or the Mahayana canon. This is something modern which has been added to Buddhism. Perhaps it is what the populace wishes to be taught who still crave the psychophysical being; who are looking to have their cake and eat it too (i.e., have the Five Aggregates but not suffer).