Features
Authenticity of early Buddhism and its relevance to the present
Dr. Geewananda Gunawardena’s letter titled ‘The Evolution of Modern Buddhist Practices’ (The Sunday Island, 24.05. 2026), which invites a wider discussion of the matter, made me write this brief note. He quite rightly points out the possibility of extrinsic material being introduced into the Dhamma as it was preserved by the oral tradition over a long period of time. Dhamma was written down at Aluvihare, Sri Lanka in the 1st Century CE, nearly five centuries after its origin. Dr.Gunawardena in dealing with his main topic raises the question of the origin of rituals practised by Sri Lankan Buddhists. The two matters may be related.
In discussing this matter, we may have to first ascertain the core content of the Dhamma during Buddha’s lifetime, see how reliable was its preservation and what was the material that was introduced into it later. The oral tradition of recording was in operation during the Buddha’s lifetime as well, under his personal supervision with the help of his chief disciples, particularly Ven. Ananda. The main doctrines and tenets that Buddha preached which were carefully preserved were discoursed at the First Buddhist Council (Dhammasangayana) held just three months after Buddha Parinirvana. The senior monks decided to classify and divide the content into four Nikayas as follows; Digha, Majjima, Anguttara and Samyukta. These were the Nikayas that were assigned to groups of monks for preservation by the oral tradition which was considered to be more reliable than writing during that time.
Further the content of these four Nikayas are corroborated to a significant degree by the Chinese Buddhist texts called the “Agamas” which were the translations from the original Pali by Chinese pilgrim monks led by Xuan Zang (6th Century CE). Therefore, the contents of these four Nikayas may be considered as closest to the Buddha Word, preserved by the apparently reliable oral tradition.
What came to be known as Early Buddhism is contained in these four Nikayas. Furthermore, this Dhamma was revised by Ven. Moggalliputtatissa at the Third Buddhist Council held under the patronage of King Dharmasoka before it was transmitted to Sri Lanka in the 3rd Century BCE.
Whatever that was introduced after the establishment of Early Buddhism may have to be examined to see whether they align with the original contained in the four main Nikayas and how these extrinsic material influenced the practice of Buddhism at present with emphasis on the origin of rituals.
Before that, let us look at the method adopted by the Buddha to ensure that his preaching was preserved and no alterations were made. A highly structured and effective method was operative during the Buddha’s lifetime to preserve his Dhamma (teachings) and Vinaya (monastic discipline). While writing existed in ancient India, it was not used for literature or religious texts; instead, the teachings were preserved through a rigorous oral tradition designed for accuracy and memorization. Monks and nuns would listen to the Buddha’s discourses, memorize them, and regularly recite them together to ensure accuracy. Specific groups of monks were assigned the responsibility of memorizing particular suttas (discourses) or sections of the Vinaya. To facilitate memorization, the teachings were often structured in summary forms (Uddesa, Niddesa). The Buddha advised that new material not taught by him should not be added, and his original teachings should not be deleted, edited, or misinterpreted. The teachings were passed down in repetitive and rhythmic structures (pâli), making them easier to memorize and harder to alter. Ven Ananda served as the primary custodian of the Buddha’s words.
At the First Buddhist Council Bhanaka monks were appointed who had the special ability to memorize the Dhamma. The Bhânaka system (from the Pali root bhaṇ, meaning “to speak” or “recite”) was a specialized oral tradition where specific lineages of monks – known as Bhânakas (reciters) – were responsible for memorizing, reciting, and transmitting the Pali Tipitaka. This system ensured the precise preservation of the Buddha’s teachings for roughly four centuries after his passing until the canon was written down in the 1st century BCE in Sri Lanka. These groups of Bhanakas were headed by senior monks like Upali (for Vinaya) and Ananda (for Sutta). The teachings were preserved through rigorous, regular recitation (uddesa) and investigation of the texts (paripucchana). Groups of monks would recite the texts together to compare, correct, and ensure the fidelity of the oral record.
Now let us see how new material was introduced into the Buddha Dhamma. Groups of monks who differed from senior monks and dissented, broke away and formed schools such as Mahasanghika, Puggalavada, Sarvastivada, Sautrantika etc which though remained loyal to Theravada and agreed on the main doctrines like Three Signs, Four Noble Truths, had different viewpoints on the nature of personality (five aggregates), rebirth etc. Finally, due to these developments and also the influence of other religious traditions like Brahmanism, there was the birth of Mahayana in the 1st Century CE which made the historical human Buddha into a supernatural, eternal, transcendental being. Further Mahayana borrowed critical concepts from Brahmanism that had a far-reaching influence on the practice of Buddhism. One such concept was the “Bhakthi Marga” (Path of Faith) which was an alternate path to salvation which could replace the “Jnana Marga” (Path of Wisdom) which was the path discovered by the Buddha. It was “Bhakthi Marga” that prescribed the practice of rituals which carried merit, accumulation of which would enable the achievement of Nirvana. Practice of rituals was the means of gaining “Moksha” in Brahmanism/Hinduism.
In contrast there is no mention of rituals as a means of attaining Nibbana in the four main Nikayas that comprise Early Buddhism. Further there is no evidence that rituals were practised in Sri Lanka before the arrival of Mahayana in the 5th Century CE. Moreover Arahath Mahinda had not made any attempt to introduce rituals into Sri Lanka, his endeavour was to teach the Dhamma contained in Early Buddhism to the people of Sri Lanka.
Mahayana was introduced to Sri Lanka by intrigue in the 5th Century CE and lasted till the 10th. The concept of “Bhakthi Marga” was one of its important tenets that remained with Theravada after the decline of Mahayana.
Apart from Mahayana another factor that helped the establishment of rituals in Sri Lanka is the influence of Ven. Buddhagosa who came to Sri Lanka in the 5th Century. He had spent some time in South India before coming to Sri Lanka and may have come under the influence of Mahayana, which was dominant in that part of India at that time. It was the latter, via his translations of the Sinhalese Commentaries to the Tripitaka, who transformed the Buddha from the status of a normal human being to a larger-than-life, super-human with transcendental features. It was Buddhagosa who introduced dividend-carrying rituals, converted Buddhist gods into gods with powers to protect people and made stupas and bodhi tree objects of veneration and worship with merit for the practitioner (see “Beyond ritualistic realm” MMJ Marasinghe, 2018). Some stories describe people offering flowers and incense to Buddha (see Buddhagosa’s commentary on Kalinga Bodhi Jataka). There is no evidence that these features were known or practised in Sri Lanka before the advent of Ven. Buddhagosa. In this connection, Prof Marasinghe says; “The hard work of Buddhagosa and the Mahavihara fraternity culminated in the formulation of a new ritual structure with attractive advantages to keep both the lay followers and the members of the Sanga happy and content”. These changes destroyed, to some degree, the uniqueness of Buddhism.
by Prof. N. A. de S. Amaratunga PhD, DSc, DLitt
Features
The Digital Underground
Illegal Foreign Exchange, Undiyal, Hawala and Money Laundering, A Four-Part Investigative Series
Forex Platforms, Cryptocurrency, AI and the New Financial Battlefield
THE INVISIBLE FINANCIAL EMPIRE – PART III
The Boyfriend Who Was Never Real
Priya, a 34-year-old professional in Colombo, met “David” on LinkedIn. He claimed to work in fintech in Singapore. For six weeks they exchanged messages daily, about work, about life, about a recent trip he had taken to the Maldives. Eventually, the conversation turned, gently and naturally, to money.
“I’ve been trading on this platform, let me show you,” he said, sharing a screenshot of a sleek trading dashboard showing consistent, impressive returns.
Priya invested a small amount first, $500. Within days, her dashboard showed it had grown to $650. She withdrew $100 successfully, just to test it. It worked. Encouraged, she invested more. Then more. Over two months, she transferred a total of $42,000 into the platform.
When she tried to withdraw her full balance, the platform demanded a “regulatory release fee” of $8,000 before funds could be unlocked. She paid it. Then another fee appeared. Then the platform stopped responding altogether. “David” vanished. The trading dashboard, the customer support chat, the entire brokerage, all of it had never been real.
This is what investigators now call “pig butchering”, and, in 2026, the most disturbing development is not the scam itself, which has existed for years, but what now powers it: artificial intelligence has industrialised the entire operation.
From Manual Fraud to Machine-Generated Deception
For most of the past decade, romance-and-investment scams, like the one that targeted Priya, required enormous manual labour. Scam operations, many of them staffed by trafficked workers held against their will in compounds across Myanmar, Cambodia, and Laos, needed real humans to build relationships with victims over weeks, manage fake trading platforms, and respond convincingly to questions.
That labour-intensive model has now been substantially automated. According to financial-crime researchers tracking this shift through 2026, threat actors are standing up entire AI-generated “brokerage” experiences end-to-end, complete with KYC onboarding, branded customer-service chat, animated portfolio dashboards, and falsified live market data feeds, and operating them at industrial scale against multiple victims simultaneously. Generative-AI relationship managers now front the WhatsApp and Telegram conversations that once required real human scammers. AI-cloned regulator letters are generated on demand to justify the fake “release fees” that drain victims a final time before the platform disappears.
What has changed is not the deception itself, it is the production economics. The cost of running a credible synthetic brokerage against one additional victim has collapsed, meaning a single criminal network can now run hundreds of “Davids” simultaneously, each one indistinguishable from a genuine fintech professional until it is too late. (Figure 01)

Sri Lanka: From Victim Pool to Operating Base
Sri Lanka’s relationship to this global scam economy has shifted in an alarming direction over the past two years. The country is no longer only a source of victims, it has become an operating base for the criminal networks themselves.
In April, 2026, Sri Lankan police raided a five-star hotel property, in Ambakandavila, and arrested 150 individuals, including 133 Chinese nationals, 13 Vietnamese nationals, and one Malaysian national, allegedly running a cyber fraud centre with links to international criminal syndicates, based in Myanmar and Cambodia. Investigators say the operation followed a now-familiar regional pattern: recruiters advertise “online marketing” or “data entry” jobs on social media to lure foreign workers to Sri Lanka, confiscate their passports on arrival, and force them to operate scam campaigns under threat.
The Central Bank of Sri Lanka has formally flagged pig-butchering scams as a “developing threat,” warning that foreign scam networks are increasingly targeting overseas nationals through scam farms operating from Sri Lankan soil. A 2026 United Nations report estimated that at least 300,000 people have been trafficked into scam centres across Southeast Asia.
This is not an abstract international problem. It is unfolding in hotels and rented properties across the country, exploiting the same infrastructure, high-speed internet, affordable accommodation, accessible tourist visas, that Sri Lanka has built to attract legitimate digital businesses and tourists.
Where the Money Actually Goes: The Stablecoin Pipeline
Behind every successful pig-butchering scam sits a laundering pipeline that has been transformed almost as dramatically as the scams themselves, and the transformation has a single dominant feature: stablecoins.
According to the Financial Action Task Force’s March 2026, report, drawing on analysis from blockchain intelligence firms Chainalysis and TRM Labs, stablecoins accounted for 84% of the USD 154 billion in illicit virtual asset transaction volume recorded in 2025, the highest share ever observed, and a dramatic jump from just 15% only a few years earlier. TRM Labs separately found that illicit entities received USD 141 billion in stablecoins, in 2025 alone, the highest level observed in five years. (See Table 01)

The scale of state-level abuse is striking. A Russian sanctions-evasion network built around the ruble-pegged stablecoin A7A5 processed more than USD 72 billion in total volume in 2025.
Fighting Fire with Fire: AI on the Defensive Side
The same artificial intelligence reshaping financial crime is also, out of necessity, reshaping the defence against it. Legacy anti-money laundering systems, built on static, rule-based thresholds, have proven badly outmatched by AI-generated fraud operating at machine speed. Research cited by compliance technology analysts suggests that between 90% and 95% of alerts generated by legacy AML systems are false positives, consuming enormous investigator time while genuinely suspicious activity slips through.
This is not a frictionless transition. AI models are notoriously difficult to explain to regulators and examiners in the way traditional rule-based systems are. The practical compromise emerging across the industry is a hybrid model: AI handles the initial scoring and prioritisation of risk, while documented rule-based logic still governs the final decision that must be defensible to a regulator.
The Regulatory Response: Catching Up to the Digital Frontier
Regulators worldwide have begun moving to close the most dangerous gaps exposed by this digital transformation of financial crime. (See Table 02)

What Comes Next
We have now traced this investigation from the centuries-old mechanics of Hawala and Undiyal, through the three-stage architecture that turns criminal proceeds into apparently legitimate wealth, to the AI-generated frontier of digital financial crime reshaping all of it at machine speed.
In our concluding instalment, Part IV: “Sri Lanka at the Crossroads: Economic Consequences, Organised Crime and the Road Ahead”, we bring this series home. We examine precisely what all of this costs Sri Lanka in hard economic terms: lost remittances, exchange rate pressure, tax revenue forgone, and the 2026 FATF evaluation that will determine whether the country’s institutions can demonstrate, with evidence rather than legislation alone, that they are equal to this challenge. We close with a practical policy roadmap.
(The writer, a senior Chartered Accountant and professional banker, is Professor at SLIIT, Malabe.
Views expressed in this article are personal.)
Features
‘There are no private universities in Sri Lanka’ – some considerations for higher education reform
Academics involved in education policy like to say that there is no such thing as a private university in Sri Lanka. The only ‘universities’ in the country are state universities; anything else offering degrees is a private higher education institution (HEI). This position is technically accurate. Yet, in the discourse and imagination of the public, private universities are very real – people teach in them, students register in them, families pay fees, and such degree holders enter job markets in Sri Lanka and outside.
For decades, activists concerned for public higher education have ignored or resisted looking at private HEIs, as if such scrutiny would taint them. Others have worked in both types of institutions, carrying practices from each to the other. The apex body governing state universities, the UGC, has, meanwhile, ignored the concept of conflict of interest and appointed individuals in private higher education in committees and leadership positions. It is unsurprising then that some of the ideologies informing private higher education appear in reform agendas in the state sector.
This is a good time then to consider the varying types of private HEIs around us, and to take a look at some of the issues within them in the hope that higher education reform agendas will include private, as well as state higher education.
What is a ‘private university’?
First, some clarifications. In the public imaginary, a ‘private university’ is typically an institution that provides a foreign or local degree for which the student makes a payment. But this broad classification encompasses a host of diverse institutions and types of degrees which I detail below.
The Non-State Higher Education Division (NSHE) of the Ministry of Education has recognised 295 degrees by 32 institutions. Most of these are private companies and include a handful of established, well-known private HEIs that are ‘university like’. The degrees are local degrees conferred by the institutions accredited by the NSHE Division. While private HEIs conferring local degrees must be accredited by the NSHE Division, there appears to be no legal consequence for not doing so. In addition, there are several permutations of the private degree that miss the net of this Division and the Standing Committee on Accreditation and Quality Assurance (SCAQA) that assists this Division.
For one, degrees conferred by foreign universities offered, via these same private HEIs, are not vetted by the NSHE Division. Secondly, there is a growing plethora of private HEIs which have either no physical presence locally or only a dubious presence. The University Grants Commission has notified the public, through their website, that foreign universities listed in the Commonwealth Universities Yearbook and the World Higher Education Database are recognised, but refrained from giving any other details – which degrees? Offered by what modes? These details are not known. Some of the foreign universities in the lists may be legitimate entities in their own land but the degrees conferred locally, in their name, may not adhere to curriculum or teaching specifications of the NSHE Division or the UGC.
Another troubling phenomenon is the ‘top up degree’, which appears to work on the same principle as that of a pre-paid mobile connection: if I have a Diploma or an HND of a sort, I am eligible to complete a course of study which provides me with a degree, usually from a foreign university. The idea that someone who does not initially qualify for a degree programme should be able to work their way towards one is a progressive notion. This is the concept that open and distance learning (ODL) was based on initially, but which is now sadly exploited. ODL models are expected to provide opportunity for learning for those who may be excluded from traditional learning institutions. In Sri Lanka, however, we have seen ODL become a marketplace offering easy to obtain, for-fee qualifications by institutions with little commitment to superior teaching and learning.
Finally, a perusal of the many types of private HEIs and their varied degrees bring to mind another question – how should the private degrees, provided by state institutions (that are not educational institutions), be regulated? Who should do so?
All of these create a host of problems for the public – for hopeful students and parents and trusting employers. For the higher education sector, recruitment of academic staff, too, has become difficult due to this plethora of ambiguous higher education qualifications, as I discussed in a previous Kuppi article (‘Recruiting academics to state universities’).
Some issues in private HEIs – a bellwether for change in state universities
In this second part of this article, I will discuss some aspects of work in private HEIs – albeit the more established institutions – given that such issues may appear in reform agendas in future.
Across state universities, all permanent staff of a specific category are paid according to the same criteria. The picture is not so clear when it comes to private HEIs since they are different entities legally, typically companies. Private HEIs have salary scales and financial incentives that are different to each other. The more established private HEIs reportedly have attractive renumeration packages, possibly a reason for academics of state universities migrating eagerly to such institutions during sabbatical years and on retirement. This may not of course be the case with other less established, or improperly registered HEIs of which we know little. Academic staff of these more accepted private HEIs seem to value the high financial remuneration they receive (in comparison to state universities) as something that makes their work rewarding.
Attractive remuneration is important to sustain the good life and is at times seen as the institution’s way of encouraging good work. Yet, this has implications for the future of the institution: to continue to deliver on promised financial packages, institutions must continue to have large profit margins. One strategy has been to enroll multiple cohorts of students per year, even up to three or four intakes per year. This can result in exploitative work conditions, since staff must cater to all these cohorts in that same year. If there is inadequate staff, employees are further burdened. On the other hand, if there is a sudden drop in enrolments (degrees can go out of fashion) unexpected layoffs occur. Similar to other sectors that employ short-term contract staff – including state universities – in private HEIs, too, individual teachers, who are on short term contracts that need regular renewal, can feel pressured to work under difficult or exploitative conditions.
At the same time, even in the more established private HEIs, work norms differ from those of state universities in that they include promotional work that keeps the institution’s name in the eye of the public. The Marketing (or similarly named) unit comes up in conversations as one of the most important departments. It appears to weigh in on decision-making related to the number of staff, the amount of re-sits per exams, and other pedagogically important matters. This is a worrying example of how financial rationales interfere with pedagogically or academically sound processes, resulting in problematic results in the classroom. On the plus side, junior colleagues, who had experience in both state and private HEIs, also felt that they faced less harassment in private HEIs – primarily due to the private HEIs ability to take swift action in reported cases of harassment. This is a real indictment on state institutions and their reluctance to address chronic issues of harassment in our universities.
Yet, while we hear much about problems in state universities, we hardly hear of problems that staff in private HEIs face. One rationale for a lack of public expressions by staff is that expressions of discontent might lead to trouble given the importance of reputation for private HEIs. The worry about reputational damage is a growing concern in state universities, too, as evidenced by social media policies and internal conversations on reputational damage, consequent to negative publicity. Institutional worries of reputational damage are harmful in the long run since these impact not only freedom of expression by student and staff, but also research that is possible in and about the education sector.
Some thoughts at the end…
A close look at the private higher education sector is important given its strong presence in the country. Impending reform needs to regulate this diverse array of higher education offerings in the private sector, as well as the state institutions that offer privately-funded options of higher education (a topic for a separate Kuppi on its own). It is time we carefully considered how to build a whole system of higher education out of this broken mess.
Kaushalya Perera is a senior lecturer at the University of Colombo.
Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies.
Features
Ready for solo spotlight
Singer Nish Peiris is set to take the next big step in her music journey.
The talented vocalist, who has been seen and heard in the scene here for a short while, and was also featured with the now-defunct band, Inner Vision, has announced that she will be fully committing to her solo career, after completing her degree this year.
“I’m finishing my degree this year, and after that I’ll be fully committing to my solo music career,” Nish told The Island.
“I’ve already got a few tours lined up for next year, so I’m really excited for what’s ahead.”
Fans, no doubt, will remember Nish for her smooth voice and stage presence, and the good news is that she is now ready to chart her own path and bring new music to audiences at home and abroad.
With tours already planned for 2027, the year 2026 promises to be an exciting year for the young artiste as she steps into the spotlight on her own.
We wish Nish every success in this new chapter!
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