These intentions are all good. And yet, the Blessed One demonstrated a similar standard with one important difference.
When asked whether he uses disagreeable speech, a challenge intended to embarrass him (by either calling him common if he said yes, or by pointing out the harsh words he used on Devadatta if he said no), the Buddha answered that it isn’t that simple (not a yes-or-no question). He brought up a metaphor of making efforts to saving a choking child, which his questioner acknowledged he’d do even if his finger drew the child’s blood, out of compassion for the child; then said:
“Even so, Prince, [1, no] whatever speech the Tathāgata knows to be not fact, not true, not connected with the goal, and that is not liked by others, disagreeable to them, that speech the Tathāgata does not utter. [2, no] And whatever speech a Tathāgata knows to be fact, true, but not connected with the goal, and not liked by others, disagreeable 63 to them, neither does the Tathagata utter that speech. [3, yes] And whatever speech the Tathāgata knows to be fact, true, connected with the goal, but not liked by others, disagreeable to them, the Tathagata is aware of the right time for explaining that speech. [4, no] Whatever speech the Tathagata knows to be not fact, not true, not connected with the goal, but that is liked by others, agreeable to them, that speech the Tathagata does not utter. [5, no] And whatever speech the Tathagata knows to be fact, true, but not connected with the goal, yet liked by others, agreeable to them, neither does the Tathagata utter that speech.[6, yes] And whatever speech the Tathagata knows to be fact, true, connected with the goal, and liked by others, agreeable to them, the Tathagata is aware of the right time for explaining that speech.
11What is the reason for this? It is, Prince, that the Tathagata has compassion for creatures.” MN 58: With Prince Abhaya
And when those living the holy life become unwilling to rebuke one of their fellows, considering him untrustworthy, it is said to be his “death”. (On being trustworthy enough for admonishment, see MN 15 Measuring Up; on destruction in the holy life by non-admonition, see AN 4.111 To Kesi the Horsetrainer )
So there may be situations calling for speech that won’t go over well. They should be rare occasions, and worded carefully following all five courses of right speech: only words that are timely, true, gentle, with good intentions, and expressed with mettā (loving-kindness). MN 21 Let’s not reject on principle words that could bring an important albeit unpopular message for spiritual growth.