瑜伽論記 18.549

18.549

言十事應向餘人說者，一、欲害佛；二、於法；三、於僧，以損三寶故乃至向王說，然是清淨說；四、見由彼壞戒見等者，故更令餘比丘破戒見等，其惡眾漸壞增長或聞或疑，向他人說令惡眾息；五、見彼自顯示壞戒見軌命等不正法，或聞或疑；六、欲令彼出壞戒見等欲安置善處，故向人說；七、諸比丘等悉壞戒見等，為護他俗人故，更相䨱護眾惡日增，亦須向他人說便息惡；八、或有施主乃至造寺主等白僧言，在此住諸比丘等若見壞戒見等者當告我知，若諸僧眾同聞此言，亦須向施主等說，亦是清淨說；九、若有見他由此僧眾壞戒見等因緣故，諸王等內懷嫌恨欲起無義利事，或聞或疑，亦須向他人說，是清淨說；十、僧眾於壞戒見等污他家行惡行，無有力能治罰唯一因緣謂向他說者是清淨說。

Regarding the ten matters that should be spoken of to another person: First, desiring to harm the Buddha. Second, regarding the Dharma. Third, regarding the Saṃgha—because of harming the Three Jewels, one may even speak to the king, and this is indeed pure speech. Fourth, seeing that because that person corrupts precepts, views, and so on, he further causes other monks to break precepts, views, and so on, so that his wicked faction gradually corrupts and grows, whether one has heard or suspected this, speaking to another person to cause the wicked faction to cease. Fifth, seeing that he himself exhibits improper teachings that corrupt precepts, views, conduct, livelihood, and so on, whether one has heard or suspected this. Sixth, wishing to cause him to leave the corruption of precepts, views, and so on and desiring to establish him in wholesome states, and therefore speaking to someone. Seventh, when monks all corrupt precepts, views, and so on, and in order to protect other laypeople they mutually conceal one another so that the collective evils increase daily, one must also speak to another person so as to bring an end to evil. Eighth, when a donor or a monastery benefactor addresses the saṃgha, saying, 'Regarding the monks dwelling here, if you see anyone corrupting precepts, views, and so on, you should inform me,' if the saṃgha collectively hears these words, they must also speak to the donor, and this is also pure speech. Ninth, if one sees that due to this saṃgha corrupting precepts, views, and so on, kings and others inwardly harbor resentment and intend to undertake detrimental actions, whether one has heard or suspected this, one must also speak to another person, which is pure speech. Tenth, when the saṃgha corrupts precepts, views, and so on, corrupting families and engaging in evil conduct, and there is no power to discipline them, with the sole recourse being to tell another person—this is pure speech.