Deep Commentary

This Dhammapada verse was taught by the Buddha while he was staying at Pagoda Hall, concerning a cunning Brahmin who hung himself upside down from a tree. According to the story, in the city of Vesali, there was a Brahmin who, seeking material gain, resorted to any means. He called out to the people, demanding money and a maidservant, threatening that otherwise he would fall from the tree to his death and become an evil spirit that would destroy the city. At that time, while going for alms in the city, the bhikkhus saw him hanging upside down from a branch, and he remained hanging when they left the city. The people, terrified, brought what he demanded and placed it under the tree. Then he climbed down, collected his spoils, and departed. He wandered near the monastery and bellowed like a bull. The bhikkhus knew he was cunning and had gotten what he wanted. Wanting to understand the situation, they informed the Buddha. The Buddha revealed that this was not the first time he had done such a thing—in the past, too, he had been a fake hermit, using deception to swindle people for gain. (End of story summary). Deceiving others with an outward appearance of spiritual practice to extort money has certainly existed in every era. Especially in this current age of decline, people who wear the robe of a monastic find it very easy to make a living through deception. They may disguise themselves in various forms. But perhaps the most appealing is the ascetic appearance—the more austere the dress, the easier it is to gain more offerings. This is also a cunning technique for making money. They skillfully exploit human psychology, especially naive and gullible women. For them, as long as they get plenty of wealth and possessions, any means, any sin, is acceptable. If they feared wrongdoing, they would never dare act thus. That said, this is not to condemn everyone indiscriminately. There are also monastics who outwardly wear ascetic robes but inwardly truly practice for liberation. However, in this world of mixed gold and dross, it is hard to distinguish clearly. Some say: just see anyone wearing a monastic robe, and sincerely offer to them with all your heart. Why exhaust yourself distinguishing true from false? That is the common attitude of devout, generous people. The story of this Brahmin is one example among countless cunning deceptive schemes. Many families have been disturbed and lost their happiness because they gave offerings to such fake monastics. It must be said that the majority of those deceived are women. Laywomen are very generous and compassionate in giving. They think: whoever deceives by pretending to practice, let them bear the karmic consequences. That is a good intention. But please do not forget that in Buddhism, compassion must be accompanied by wisdom. We cannot believe blindly, for that would unwittingly enable them to commit more wrongs. That is not true compassion. May everyone take heed of this point. Therefore, in the verse above, the Buddha clearly teaches that one cannot judge a person as a true practitioner simply because of their austere external appearance. Even if one wears matted hair and an antelope-hide garment, if the mind is still filled with greed and desire, the external demeanor is mere decoration. This is the Buddha's wake-up call for us to reflect upon deeply.