The Person Who Encourages Goodness

The story of stubborn monks in the Sangha and the Buddha’s teaching on the responsibility to encourage good, prevent evil, and the importance of moral authority in transforming others.

As the afternoon sun gently descended upon the Jetavana Monastery, it cast a radiant golden glow over the rows of Sala trees. The atmosphere here was naturally pure and peaceful, filled with the steady rhythm of chanting and the unhurried steps of the monks on their alms rounds. Yet recently, this tranquility had been disturbed by a small group of young bhikkhus.

These monks had not long ago taken ordination. Initially, their minds were pure and eager to learn. But as time passed, old worldly habits began to rise strongly within them. They became arrogant and stubborn, reluctant to follow instructions. Instead of dedicating themselves to meditative concentration or studying the Dharma, they preferred to display ornamental plants throughout the monastery. Whenever they had free time, they cleared paths, planted trees, arranged pots, and pruned branches for their own aesthetic pleasure. More seriously, they began forming exclusive friendships with certain laypeople, creating gossip that disturbed the community and violated the rules of the Sangha.

In the monastery, the general principle is that all guests must be treated equally, with love extended to everyone without favoritism. Keeping private money or forming exclusive bonds with specific lay supporters for personal gain is forbidden, as it causes fragmentation, dispersion, and internal division. Despite being reminded many times, gentle advice seemed to fall into the void. This group of bhikkhus remained unchanged, disregarding discipline.

One morning, just as the sun rose, the Buddha summoned the two great elders, Shariputra and Maudgalyayana. He looked directly into the serious eyes of his two greatest disciples, his voice deep and warm yet full of power.

"You must expel these people from the monastery. Be strict. Do not only focus on quiet practice or be overly gentle while lacking the necessary authority. Frequently remind, encourage goodness, and point out faults to everyone."

The two elders bowed their heads in obedience. This incident led to Verse Thirty of the Dhammapada, which the Buddha taught afterward: "Those who frequently admonish, encourage good, and prevent evil are respected by the wise but disliked by the wicked."

This teaching touched the core of every Buddhist’s heart. Abbot Tu Tan recounted this story during a dharma talk with a tone full of reflection. He emphasized that if we fear being disliked and dare not advise anyone, we bear the sin of seeing others’ faults without preventing them. Conversely, when we stand up to offer guidance, we will certainly face opposition from those with bad intentions, but that is the price to pay for preserving moral integrity.

The teacher posed a question that silenced the entire hall.

"Why today, on a Sunday that should be a time for leisure and enjoyment, have you come here to listen to the Dharma? The gap between chasing sensual pleasures and seeking liberation is vast. So, who has bridged that gap in your lives?"

The answer lies in each person’s experience. It might be virtuous parents, kind siblings, dedicated teachers, or strict spiritual masters. Thanks to these "encouragers of goodness" who patiently advised, protected, and guided us, we gradually transformed from erring children into good people. If no one had dared to speak the truth, perhaps we would still be drowning in the vortex of greed and selfishness.

However, not everyone who gives advice is listened to. The teacher further explained the key factor: moral authority. Advice carries weight only when it stems from sincere compassion and when the advisor possesses moral authority. Authority does not arise naturally; it is accumulated through three practices: fervent prostration to the Buddha, broad love for all sentient beings, and the courage to correct those who err. When authority is sufficient, even invisible realms show respect, let alone human beings.

The teacher used the phenomenon of sleep paralysis as an illustration. Many ask: "When experiencing sleep paralysis, reciting the Buddha’s name does not help, but generating compassion immediately resolves it. Why?" The teacher explained that if the Buddha saved us instantly during recitation, we would remain dependent forever and never cultivate ourselves. But when we generate compassion, loving even the spirit causing disturbance, the positive energy of compassion resonates with the power of the Buddha, pushing back the negative energy of the paralysis. This demonstrates the strength of compassion and inner authority.

The process of advising others requires a clear path. One cannot hastily demand that a person living in sin begin spiritual practice immediately. The first step is helping them move from bad to better. The second step is moving from better to good. The third step, once they are good, is guiding them to know how to encourage others to progress together. The final step, the pinnacle of authority, is having the capacity to guide others onto the path of cultivation and enlightenment.

The dharma talk concluded in a silence filled with reflection. Each person left the lecture hall with new resolve. They understood that in an era of information explosion, where good and bad mix on social media and news outlets, the responsibility to create "positive interactions" is more urgent than ever. Whether it is a tech-savvy person sharing wholesome knowledge on a blog, or an ordinary person simply smiling and speaking kindly to neighbors, all contribute to building a peaceful planet.

The Meaning of the Story

This story highlights the essential role of "encouraging good and preventing evil" in both spiritual life and society. Correct advice, though it may cause discomfort, is an expression of compassion and responsibility. For advice to be effective, the advisor must accumulate moral authority through prostrating to the Buddha, loving sentient beings, and bravely pointing out faults. The process of transforming people must follow a path from improving behavior (from bad to better, then to good) before elevating to the spiritual level (encouraging practice), avoiding haste that leads to counterproductive results.

Compiled from the dharma talk of Venerable Thich Chan Quang