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Dhamma, Inquiry and the Modern World

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In an age shaped by technological advancement, scientific discovery, and unprecedented material progress, humanity continues to grapple with conflict, anxiety, inequality, and moral uncertainty. Despite remarkable achievements in medicine, communication, and industry, millions still live in poverty, violence continues to devastate societies, and environmental destruction threatens the future of the planet. Amid these contradictions, the teachings of Gautama Buddha continue to offer a timeless and deeply relevant path grounded in wisdom, inquiry, and compassion.

The Buddha’s teaching, known as the Dhamma, differs significantly from systems built solely on unquestioned belief or ritual authority. The Dhamma is universal and non-sectarian. It does not demand blind faith, nor does it insist upon obedience through fear or dogma. Instead, the Buddha invited individuals to investigate truth through direct experience. His teaching was ehipassiko — “come and see for yourself.”

The Buddha repeatedly discouraged unquestioning acceptance of teachings, even his own. He encouraged people to examine, practise, and verify truth through personal understanding. This spirit of inquiry remains one of the most distinctive and intellectually compelling features of Buddhism. Rather than merely offering abstract explanations about suffering, the Dhamma provides practical guidance on how suffering arises and how it can be overcome.

At the heart of the Buddha’s teaching lies a profound focus on the present moment. The past cannot be altered, and the future remains uncertain, but one’s actions in the present shape the course of life. Through mindfulness, ethical conduct, and wisdom, individuals can transform their minds and influence their future positively.

The Buddha’s approach therefore places responsibility upon the individual rather than external forces. Liberation is not achieved through divine intervention, but through disciplined effort, self-awareness, and understanding. This practical emphasis has led many scholars and thinkers to observe parallels between aspects of Buddhist thought and scientific inquiry.

Unlike systems that depend entirely on revelation or unquestioned authority, Buddhism encourages observation, reflection, and experience. The Dhamma teaches that all things are impermanent, constantly changing, and interconnected. Nothing exists independently or permanently. Human beings themselves are part of this continuous process of arising and passing away. This concept of impermanence aligns closely with the understanding that reality is dynamic rather than fixed. The Buddha described existence as a state of constant flux, where attachment to permanence creates suffering. Human dissatisfaction arises because people cling to identities, possessions, emotions, and conditions that inevitably change.

Yet Buddhism should not simply be reduced to a scientific philosophy. While some aspects of Buddhist thought may resonate with modern scientific perspectives, the Dhamma ultimately addresses questions of human suffering, morality, consciousness, and liberation in ways that extend beyond scientific measurement.

Throughout history, several prominent intellectuals and scholars have expressed admiration for Buddhist philosophy. The distinguished Pali scholar, Professor T.W. Rhys Davids, once observed that after studying many of the world’s religions, he found none that surpassed the depth and beauty of the Buddha’s teaching. Likewise, the renowned physicist Albert Einstein reportedly remarked that if there were a religion compatible with modern scientific needs, it would be Buddhism.

Such statements are often cited to portray Buddhism as a “scientific religion.” However, reducing Buddhism solely to science can oversimplify both disciplines. Science and Buddhism operate within different frameworks and pursue different aims. Science seeks to understand the external workings of the physical universe through experimentation and observation, while the Dhamma focuses primarily on understanding the mind, suffering, and ethical living.

As Professor Arjuna de Soysa has pointed out, Buddhism is not scientific, nor is science Buddhistic. Attempts to force complete agreement between the two often result in superficial conclusions. Scientific theories evolve and change over time, while the Dhamma addresses existential realities connected to human experience and mental transformation

.Nevertheless, Buddhism’s openness to inquiry distinguishes it from rigid systems of belief. The Buddha never demanded unquestioning loyalty. He invited investigation. This spirit of examination is especially relevant in a modern world where individuals increasingly seek meaning beyond inherited tradition.

Questions surrounding the preservation and interpretation of religious teachings also deserve thoughtful reflection. Since the Buddha lived more than 2,500 years ago, some naturally ask how his teachings were preserved with complete accuracy over centuries of oral transmission before being written down. Such questions should not be dismissed as irreverent or hostile. In fact, the Buddha himself encouraged thoughtful inquiry rather than blind acceptance.

Human interpretation, memory, and cultural influence inevitably shape the transmission of all religious traditions. Yet the enduring strength of the Dhamma lies not merely in textual preservation, but in its practical applicability. Its value is ultimately tested through experience, ethical conduct, and mental cultivation.

The Dhamma also challenges humanity to reconsider the meaning of progress. Modern civilization celebrates economic growth, technological innovation, and material success, yet vast inequalities persist. Millions continue to suffer from hunger, disease, displacement, and violence. Wealth accumulates in one part of the world while poverty devastates another. Resources are consumed at unsustainable levels, and nations invest heavily in weapons even as humanitarian crises expand.

The Buddha recognized long ago that greed, hatred, and ignorance are the root causes of suffering. Technological progress alone cannot eliminate these destructive tendencies. Without moral wisdom, scientific advancement may simply increase humanity’s capacity for harm.

This is why the Dhamma places such importance on compassion, mindfulness, and ethical responsibility. Buddhism encourages individuals to recognize the interconnections of life and cultivate concern for the well being of all living beings. Human beings are urged to move beyond narrow self-interest and develop qualities such as generosity, patience, non-violence, and loving-kindness.

Importantly, the Dhamma does not reject reason or critical thought. At the same time, it recognizes that human understanding has limits. Even science itself often operates through probabilities, models, and evolving theories rather than absolute certainty. Many scientific concepts remain incomplete or debated despite extensive research.

For example, debates continue regarding consciousness, the origins of life, and the precise mechanisms of evolution and speciation. Scientific knowledge constantly evolves as new discoveries emerge. Buddhism similarly acknowledges the complexity and changing nature of existence, though it approaches these questions from the perspective of direct human experience rather than laboratory analysis.

The Buddha’s teachings therefore offer not merely a system of belief, but a path of inner transformation. The aim of the Dhamma is not to win philosophical arguments or provide rigid dogmas, but to help individuals overcome suffering and cultivate wisdom. In today’s world, where societies are increasingly divided by materialism, ideological conflict, and moral confusion, the relevance of the Dhamma remains profound. Its message encourages humanity to think critically, act compassionately, and live mindfully.

The true value of the Buddha’s teaching lies not in whether it can be labeled scientific or religious, but in its capacity to transform human behaviour and reduce suffering. More than 25 centuries after the Buddha’s enlightenment, the Dhamma continues to inspire people across cultures and generations because it speaks directly to the deepest concerns of human existence, how to live wisely, peacefully, and compassionately in an ever-changing world.

kksperera1@gmail.com

by KKS PERERA



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The Digital Underground

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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.)

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‘There are no private universities in Sri Lanka’ – some considerations for higher education reform

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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.

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Ready for solo spotlight

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Nish Peiris: Excited about future plans

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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