The case of Guo Hua Ping (Hua Ping), also known as Alice Guo, who managed to evade Philippine law enforcement and settle in a villa with the help of a “lady monk”, she claimed to have met in a mall, reads like something out of a poorly written mystery novel.
Is this an incredible alibi that remains unchallenged by anyone?
Hua Ping, who is alleged to have fraudulently obtained a Philippine birth certificate to fake her identity as Alice Leal Guo, has been issued a warrant of arrest by the Philippine Senate for evading summons to appear at Senate hearings related to her involvement in the Philippine Offshore Gaming Operations (POGO), human trafficking, and money laundering issues, as well as securing a key local government post despite not being a Philippine citizen.
According to news reports, she fled the country past mid-July and, after several ASEAN-hopping trips, was apprehended by Indonesian authorities in Tangerang City (Java) based on a standing red notice from Interpol.
She was reportedly found in a villa owned by a monk.
Let that sink in for a moment…
Is it permissible for a monk to own a villa, or any property exclusively for their own indulgence?
Being a monk 101
Monks lead lives of solitude, focused on prayer, silence, study, penance, and connecting with the divine.
While they are not necessarily alone, they embrace an austere lifestyle marked by simplicity and often poverty.
They practice humility and obedience, relinquishing personal attachments, including property.
Monks typically sustain themselves through self-raised food and share their provisions with others. For additional needs, they rely on alms or donations.
A monk (from Greek “monos”, meaning “alone“) is a man who has taken religious vows of poverty and celibacy to lead a life of disciplined spiritual practice. Monks are found in nearly every religion and are known for their devoted focus on their faith. Female monks, who also wear robes and shave their heads, are typically called Bhikkhuni (or Bhiksuni) in Buddhism, and they follow similar vows and practices as their male counterparts.
There are different types of monks: cenobites live in communities under shared rules, hermits live alone for spiritual practice, anchorites choose isolation, and hesychasts focus on inner stillness and prayer. Each type has its own way of living and community involvement.
Relatedly, modern contemplative monks, including those from mendicant orders, often lead solitary lives, spending most of their time in their cells or quarters for prayer and meditation. They are self-sustaining, growing their own food, raising poultry, and creating items for personal use as well as for sale to generate funds for their needs.
In Asia, particularly in Buddhism, monks often rely on donations from laypeople to support their lifestyle. Traditional practices include almsgiving, where monks receive food and basic necessities from the community.
In Hua Ping’s case, the alleged lady monk who assisted her is likely an Asian (nun or monk).
Asian monks come from a variety of traditions and practices across cultures and religions, primarily Buddhism, but also including elements of Taoism and Hinduism. Their roles can vary widely depending on regional customs, monastic rules, and personal spiritual paths.
Generally, Buddhist monks are categorized into three major traditions: Theravada, Mahayana, and Vajrayana. Monks in these traditions often engage in teaching, performing ceremonies, and providing pastoral care.
Theravada monks are commonly found in Southeast Asia, including countries such as Thailand, Sri Lanka, and Myanmar. They focus on personal enlightenment and adhere strictly to the original teachings of the Buddha and the monastic code known as the Vinaya. Many Theravada monks also serve as educators within their communities, imparting Buddhist teachings and ethical guidelines.
Mahayana monks are primarily found in East Asia, including China, Japan, and Korea. They often follow a broader range of practices that emphasize the Bodhisattva ideal—seeking enlightenment for the benefit of all sentient beings. Their practice is also significantly influenced by cultural adaptations and local beliefs.
A sentient being is any creature capable of experiencing sensations, feelings, or consciousness, including humans and animals. In Buddhism, sentient beings are those subject to birth, suffering, and rebirth.
Vajrayana monks, who are mainly based in Tibet and the Himalayan region, use specific spiritual techniques called tantric practices as part of their discipline. These practices involve rituals, sacred symbols, and meditation aimed at transforming ordinary experiences into steps on the path to enlightenment. Essentially, they believe that through these practices, everyday life can be used to reach a higher state of spiritual awareness.
Monastic life without material attachment
In Hua Ping’s case, the question is: can Asian monks’ own properties such as a villa or apartment, like the monk who purportedly helped her in Indonesia?
Generally, the answer is NO. Most Buddhist monastic communities emphasize communal ownership of possessions and property.
Legal frameworks for monastic property ownership vary by country. In Thailand, for example, monks cannot inherit property but can be named in a will; received possessions usually become communal property for the monastery.
In Indonesia, where Hua Ping was arrested, Buddhist practices are diverse, with Mahayana being the most prevalent. The country is renowned for Borobudur, the world’s largest Buddhist monument and a UNESCO World Heritage site, which is a major pilgrimage destination. Indonesian property laws, including the Agrarian Law, restrict ownership to Indonesian citizens and impose various limitations on foreigners, including foreign monks.
Nonetheless, communal living and minimal personal ownership are common principles among Asian monks.
In the Theravada tradition, monks are generally prohibited from owning personal property. Any possessions they receive are considered communal rather than individual. Monks rely primarily on donations, and land or buildings dedicated to monasteries are for the Sangha, which includes all properly ordained monks and nuns. Decisions about the management of these properties are made collectively by the resident monastics.
In the Mahayana tradition, monks generally cannot own property individually. Instead, the Sangha, as a collective entity, may own property, often managed by a foundation or trust. This approach helps avoid legal complications and ensures that the property benefits the monastic community rather than individual monks. Laypeople may donate land, which is typically transferred to the community organization responsible for managing the property.
In the Vajrayana tradition, similar principles apply: monks generally hold property communally rather than individually. While the Sangha can legally own land, individual monks owning property is typically seen as contrary to the ideals of monastic life. Thus, while communal ownership is acceptable, personal property ownership by monks is discouraged.
However, there is an exception within the Mahayana tradition. Nichiren Buddhism, a branch of Mahayana Buddhism founded by the 13th-century Japanese monk Nichiren Daishonin, allows monks to own property such as houses or apartments. Unlike some other Buddhist traditions that emphasize strict renunciation, Nichiren Buddhism centers around the Lotus Sutra and supports a more integrated approach to life.
Monks in Nichiren Shu and Nichiren Shoshu, in particular, are not required to follow a vow of poverty or celibacy, which enables them to own property, have families, and engage in secular activities while fulfilling their religious duties.
Nichiren Shoshu Indonesia (NSI), founded on October 28, 1964, by Javanese Senosoenoto and his Japanese wife, Keiko Sakurai, promotes Nichiren Buddhism in Indonesia. It established the Parisadha Buddha Dharma Nichiren Shoshu Indonesia (PBDNSI) to support its institutional practices and outreach.
Impostors in robes: from panhandlers to criminal rings
Con artists that dress up in habits of clergies or monks and individuals engaged in fraudulent spiritual movements can easily exploit vulnerable individuals through sophisticated tactics. Similarly, panhandlers disguised as monks are increasingly common.
Reports indicate that individuals posing as monks are deceiving the public for financial gain. For example, there was a case reported in Penang, Malaysia, where foreigners have been caught scamming donations by pretending to be monks/donned in monk habits.
Tourists in Hong Kong have been advised not to give money to beggars posing as monks to avoid supporting criminal activities. In some impoverished areas, such as Vu Duong village in Bac Ninh province, Vietnam, villagers are posing as fake monks in tourist spots to earn money. Clearly, this trend has become a lucrative scam trade.
So-called fake monks (and nuns), both males and females have been reported throughout Southeast Asia, and in other countries including the US, Canada, Australia, New Zealand, Japan and China who are involved in exploiting the goodwill of tourists and locals. In places like Hong Kong, Vietnam, and Thailand, panhandlers dressed as monks solicit donations under the pretense of charity, using deceptive techniques and false identities. These scams are particularly prevalent in public and tourist-heavy areas, where victims may be less vigilant.
The operation of fake monk syndicates has also been reported suggesting that these groups recruit individuals from countries like China, promising lucrative earnings as fake monks abroad. These rings exploit the spiritual imagery associated with monks to deceive unsuspecting individuals into giving away their money. In addition to direct scams, these groups are believed to have elaborate networks to evade law enforcement, making it challenging to manage or curb their activities effectively.
Authorities and organizations are actively raising awareness to help people identify scammers. Genuine monks typically do not sell items or aggressively solicit donations. Understanding how authentic monks operate is critical for avoiding scams. Public awareness campaigns are being highlighted to educate both travelers and local residents.
In the case of Hua Ping’s monk supporter, there has been no verification from the Philippine side regarding the authenticity of the monk’s affiliation.
If the concerned parties had been more inquisitive and verified the identity of the lady monk, it could have provided a crucial piece of evidence in solving the criminal activities puzzle.
Tell-tale signs of a fake monk
(some tips taken from insightmyanmar.org)
1. Authentic monks wear their robes correctly and usually travel in groups, while fake monks often wear their robes improperly and are typically seen alone. To distinguish between real and fake monks, it’s useful to know the proper way authentic monks wear their robes. However, most people may not want to go through this level of scrutiny.
2. Most real monks carry an official monk ID card, whereas fake monks do not. However, syndicates may use counterfeit IDs or certificates, so this tip is not entirely foolproof.
3. Check for consistency in skin tone between the face and the head. Genuine monks, who shave their heads, usually have a uniform color tone. However, this method may not be entirely reliable, as a fake monk with sufficient resources could maintain a consistent skin tone to appear authentic.
4. The right shoulder of a genuine monk is usually darker than the left because the left shoulder is mostly covered by the robe. In contrast, a fake monk’s shoulders often have a more uniform color. However, this method is not entirely reliable, as differences in shoulder color can be influenced by various factors such as skin tone variations, sun exposure, and personal care, not just the wearing of the robe.
5. A genuine monk can give discourses or recite sutras, while a fake monk typically cannot, unless they have memorized the texts. For ordinary people, it can be difficult to verify if the information is accurate. However, this can serve as a useful deterrent. For instance, asking a monk to recite a sutra, explain the liberation formula in Buddha’s teachings, or define Nirvana can make them think twice about scamming you or prompt them to leave you alone.
6. Genuine monks do not ask for or beg for money. While they may carry alms bowls, these are used for receiving food or medicine, not cash. They also do not sell trinkets, incense, or offer fortune-telling services. To avoid being scammed, it’s best to refuse any items they are selling and not give money. Simply ignore them and trust your instincts—if something feels off, it probably is!
