Opinion
Morality and ethics in Buddhism
By Dr. Justice Chandradasa Nanayakkara
The decline in moral and ethical values is a global phenomenon. The erosion of moral values has become a very disturbing feature in our society. We live in a hedonistic materialistic world in which the acquisition of material possessions and otherworldly things takes pride of place over pursuing ethical and spiritual values. Society today is wreaked by violence and other heinous crimes. Crimes such as murder, sexual harassment, drug addiction, theft, and corruption have become the order of the day. Great moral and ethical values that existed in traditional Buddhist societies seem to have been replaced by selfish motives and egoistic drives of human beings. People’s insatiable avarice and greed have eroded time-honoured ethics and moral values. They have little concern for spiritual and ethical values. The world has become so competitive that people have the audacity to lie, cheat, and bribe to get what they want. Even people in leadership positions lack integrity and lie and distort the truth for the purpose of achieving their objectives. Moreover, indiscipline on the road is worsening by the day. As a result. driving on our roads has become a stressful experience.
It goes without saying, that the decline of moral and ethical values is bound to impact negatively modern society and impede its progress destroying everything in a nation. Today, a lack of moral and ethical values can be seen in every sphere of life in our society. It is an objective reality that no one can deny. Most of the problems that society experiences today can be attributed to the non-observance of good moral and ethical principles. It is by the standards of morality that people maintain that the fabric of any society can be held together.
Moral values are standards by which we distinguish between right and wrong, good and evil. Many people use the words morality and ethics interchangeably. Like morality, ethics is basically concerned with what is right or wrong in human conduct. Ethics and morality play a crucial role in guiding people to live a harmonious life and how to interact with each other. Ethical and moral principles guide people’s behaviour, decisions, and actions. Throughout human history, moral and ethical values have always been important for interfaith harmony, peace, and progress. Both ethics and morality help you to abandon the distorted projections that our thoughts and emotions create and also to promote collaboration and community existence. But ethics should not be identified only with religion, as ethics can apply even to an atheist. Religion is the basis for morality and it is the religion that can set high standards and provide intense motivation for ethical behaviour. Most of the ethical and moral values that people observe today are those preached by the founders of dominant religions in the world. In essence, morality is a practice that maintains your status as a decent human being.
Buddhism upholds lofty and demanding moral and ethical values in many of its scriptures and codes of precepts. Buddha declared in many of his discourses that true happiness could only be realised by leading a life of moral rectitude or virtue.
The five precepts in Buddhism, which are known as Pancasila in Pali and Sanskrit constitute the minimal standard of morality that Buddhists are expected to observe in their day-to-day lives. They represent Buddhism’s core values, which can be followed not only by Buddhists but also by people belonging to other religious persuasions. The precepts are of normative character They are analogous to the spirit of the Ten Commandments of Christianity and the codes of conduct of many other religions. Unlike the Ten Commandments precepts are accepted voluntarily by the person himself, as undertakings rather than commandments enforced by divine authority. Precepts are forms of restraint on our conduct formulated in negative terms. They are guides to help follow the path to enlightenment., and accumulate good kamma. Morality in Buddhism is essentially practical in that it is only a means leading to the final goal of ultimate happiness. The five precepts as a disciplinary code enable laymen to live a virtuous and noble life without renouncing worldly life.
In Buddhism, the quality of any act depends on the intention of the person who commits it. If a person performs an action out of greed, hatred, and delusion his action is considered to be unwholesome. Therefore, in the practice of the five precepts underlying intention with which one practices it would be important. Consciousness is considered the forerunner of our actions.
Dhammapada states, “Mind is the forerunner of all things, mind is their leader; they are made by the mind. When someone speaks or acts with impure thoughts, suffering follows, like the wheel follows the hoof of the ox.”
The morality of buddhism that Buddha propounded thousands of years ago offers timeless wisdom that resonates just as much today. By following the basic principles of morality, we can prevent destructive unwholesome, and negative emotions from taking hold and maintain inner peace regardless of the problems we face today.
The objective of Buddhist morality (sila) is to eliminate crude passions that are expressed through thought, word, and deed. It is by these three means a person’s morality is measured. Therefore, as Buddhists, we are expected to examine regularly whether or not what we think, do, and say causes harm to ourselves and others. This is known as training in virtue (sila sikka).
The three factors of the noble eightfold path form the Buddhist code of conduct.(sila). They are right speech, right action, and right livelihood. Observance of the five precepts is considered the stepping stone for the cultivation of higher virtues and mental development.
The Five Precepts also embody the spirit of fundamental human rights that are of universal nature. The extent to which people observe the Five Precepts differs from person to person, from society to society, and from country to country. According to Buddhism, living a life in violation of the precepts is believed to lead to rebirth in an unhappy destination. The five precepts form the part of eight precepts that Buddhists observe particularly on poya days.
Morality ( Sila ) as the most important step on the spiritual path contributes to harmonious and peaceful co-existence among diverse communities. In a society where morality prevails members are conscious of their respective roles and duties essential for mutual trust and security, leading to the prosperity and progress of society. Non-adherence to principles of morality can often bring about unrest and turmoil in a country.
Morality (Sila) is closely related to the practice of mindfulness (sati) High morality requires a high degree of mindfulness to continuously monitor the mind, speech, and actions.
Therefore, the whole teaching of Buddhist morality can be summed by one stanza. ” Sabbapapassa akaranam, kusalassa upasampada, sacittapriyodapaanam, etam Buddhana sasanam.” Abandoning what is evil, cultivating what is good, purifying one’s mind, that is the teaching of the Buddhas.”.
Core principles of buddhism focus on how to live a virtuous life by practicing self-control and letting off destructive emotions like anger and other three unwholesome roots. This enables adherents to gain an objective perspective and tranquility in the face of many problems in life.
A life grounded in morality is always free from mental restlessness, turmoil, and anxiety. Observing the Five precepts has been shown to buffer the effects of perceived stress on depression. It is believed that people with high levels of observing the five precepts in their day-to-day lives would be less likely to develop depressive symptoms (Wongpakran). Moreover, the five precepts along with the triple gem are the required conditions for the practice of buddhism and the formal initiation to become a Buddhist. The Buddhists normally remind themselves of their commitment to keeping these precepts by observing them at least once a day.
By the first precept, we undertake to refrain from taking the life of a living being. it is based on the belief that all life is precious and sacred. Aiding and abetting someone to kill a living being is no different from killing yourself. It is a commitment to non-violence and compassion for living beings and is not limited to human beings but extends to all sentient beings. It presupposes that all life is interconnected and any harm done to a living being can have an impact on the ecosystem. It encompasses a wide range of acts such as violence, murder capital punishment, and disapproval of abortion, euthanasia, and suicide.
By the second precept, we undertake to refrain from taking what is not given. It underscores the respect for the rights of others. It signifies an individual right to possession as well as the protection of wealth rightly acquired. It encompasses acts such as deception, coercion, misappropriation, and exploiting another’s vulnerability. The precept promotes fairness integrity and respect for others’ property.
By the third precept, we undertake to refrain from sexual misconduct that causes harm and distress to others. It includes actions like adultery and sexual exploitation. Sexual misconduct stems from sensory desire. Rape, prostitution, incest, bigamy, and seduction are all violations of this precept.
By the fourth Precept, we undertake to abstain from falsehood and to speak the truth. The Precept covers such acts as tale-bearing, harsh and abusive speech, idle chatter, vain talk, and gossip which brings about discord and disharmony between families, friends even nations. Observance of this precept is conducive to concord harmony.
By the fifth precept, we undertake not to consume alcoholic drinks and other stimuli that cause loss of conscience. Substances like marijuana, opium, and morphine heroin come under this precept. People tend to think taking a drink once in a way is not harmful, but the real problem is what they do when they are under the influence of alcohol. When a person is under the influence of liquor he is no longer in full control of his mental faculties. Because of that, he would do things that he would never otherwise do. The breach of this precept leads to the degradation of the individual, disruption of the family life, and the degeneration of society.
Opinion
War with Iran and unravelling of the global order – II
Broader Strategic Consequences
One of the most significant strategic consequences of the war is the accelerated erosion of U.S. political and moral hegemony. This is not a sudden phenomenon precipitated solely by the present conflict; rather, the war has served to illuminate an already evolving global reality—that the era of uncontested U.S. dominance is in decline. The resurgence of Donald Trump and the reassertion of his “America First” doctrine reflect deep-seated domestic economic and political challenges within the United States. These internal pressures have, in turn, shaped a more unilateral and inward-looking foreign policy posture, further constraining Washington’s capacity to exercise global leadership.
Moreover, the conduct of the war has significantly undermined the political and moral authority of the United States. Perceived violations of international humanitarian law, coupled with the selective application of international norms, have weakened the credibility of U.S. advocacy for a “rules-based international order.” Such inconsistencies have reinforced perceptions of double standards, particularly among states in the Global South. Skepticism toward Western normative leadership is expected to deepen, contributing to the gradual fragmentation of the international system. In this broader context, the ongoing crisis can be seen as symptomatic of a more fundamental transformation: the progressive waning of a global order historically anchored in U.S. hegemony and the emergence of a more contested and pluralistic international landscape.
The regional implications of the crisis are likely to be profound, particularly given the centrality of the Persian Gulf to the global political economy. As a critical hub of energy production and maritime trade, instability in this region carries systemic consequences that extend far beyond its immediate geography. Whatever may be the outcome, whether through the decisive weakening of Iran or the inability of external powers to dismantle its leadership and strategic capabilities, the post-conflict regional order will differ markedly from its pre-war configuration. In this evolving context, traditional power hierarchies, alliance structures, and deterrence dynamics are likely to undergo significant recalibration.
A key lesson underscored by the war is the deep interconnectivity of the contemporary global economic order. In an era of highly integrated production networks and supply chains, disruptions in a single strategic node can generate cascading effects across the global system. As such, regional conflicts increasingly assume global significance. The structural realities of globalisation make it difficult to contain economic and strategic shocks within regional boundaries, as impacts rapidly transmit through trade, energy, and financial networks. In this context, peace and stability are no longer purely regional concerns but global public goods, essential to the functioning and resilience of the international system
The conflict highlights the emergence of a new paradigm of warfare shaped by the integration of artificial intelligence, cyber capabilities, and unmanned systems. The extensive use of unmanned combat aerial vehicles (UCAVs)—a trend previously demonstrated in the Russia–Ukraine War—has been further validated in this theatre. However, unlike the Ukraine conflict, where Western powers have provided sustained military, technological, and financial backing, the present confrontation reflects a more direct asymmetry between a dominant global hegemon and a Global South state. Iran’s deployment of drone swarms and AI-enabled targeting systems illustrates that key elements of Fourth Industrial Revolution (4IR) warfare are no longer confined to technologically advanced Western states. These capabilities are increasingly accessible to Global South actors, lowering barriers to entry and significantly enhancing their capacity to wage effective asymmetric warfare. In this evolving context, technological diffusion is reshaping the strategic landscape, challenging traditional military hierarchies and altering the balance between conventional superiority and innovative, cost-effective combat strategies.
The war further exposed and deepened the weakening of global governance institutions, particularly the United Nations. Many of these institutions were established in 1945, reflecting the balance of power and geopolitical realities of the immediate post-Second World War era. However, the profound transformations in the international system since then have rendered aspects of this institutional architecture increasingly outdated and less effective.
The war has underscored the urgent need for comprehensive international governance reforms to ensure that international institutions remain credible, representative, and capable of addressing contemporary security challenges. The perceived ineffectiveness of UN human rights mechanisms in responding to violations of international humanitarian law—particularly in contexts such as the West Bank and the Gaza Strip, and more recently in Iran—has amplified calls for institutional renewal or the development of alternative frameworks for maintaining international peace and security. Moreover, the selective enforcement of international law and the persistent paralysis in conflict resolution mechanisms risk accelerating the fragmentation of global norms. If sustained, this trajectory would signal not merely the weakening but the possible demise of the so-called liberal international order, accelerating the erosion of both the legitimacy and the effective authority of existing multilateral institutions, and deepening the crisis of global governance.
Historically, major wars have often served as harbingers of new eras in international politics, marking painful yet decisive transitions from one order to another. Periods of systemic decline are typically accompanied by instability, uncertainty, and profound disruption; yet, it is through such crises that the contours of an emerging order begin to take shape. The present conflict appears to reflect such a moment of transition, where the strains within the existing global system are becoming increasingly visible.
Notably, key European powers are exhibiting a gradual shift away from exclusive reliance on the U.S. security umbrella, seeking instead a more autonomous and assertive role in global affairs. At the same time, the war is likely to create strategic space for China to expand its influence. As the United States becomes more deeply entangled militarily and politically, China may consolidate its position as a stabilising economic actor and an alternative strategic partner. This could be reflected in intensified energy diplomacy, expanded infrastructure investments, and a more proactive role in regional conflict management, advancing Beijing’s long-term objective of reshaping global governance structures.
However, this transition does not imply a simple replacement of Pax Americana with Pax Sinica. Rather, the emerging global order is likely to be more diffuse, pluralistic, and multilateral in character. In this sense, the ongoing transformation aligns with broader narratives of an “Asian Century,” in which power is redistributed across multiple centers rather than concentrated in a single hegemon. The war, therefore, may ultimately be understood not merely as a geopolitical crisis, but as a defining inflection point in the reconfiguration of the global order.
Conclusion: A New Era on the Horizon
History shows that major wars often signal the birth of new eras—painful, disruptive, yet transformative. The present conflict is no exception. It has exposed the vulnerabilities of the existing world order, challenged U.S. dominance, and revealed the limits of established global governance.
European powers are beginning to chart a more independent course, reducing reliance on the U.S. security umbrella, while China is poised to expand its influence as an economic stabiliser and strategic partner. Through energy diplomacy, infrastructure investments, and active engagement in regional conflicts, Beijing is quietly shaping the contours of a more multipolar world. Yet this is not the rise of Pax Sinica replacing Pax Americana. The emerging order is likely to be multilateral, fluid, and competitive—a world in which multiple powers, old and new, share the stage. The war, in all its turbulence, may therefore mark the dawn of a genuinely new global era, one where uncertainty coexists with opportunity, and where the next chapter of international politics is being written before our eyes.
by Gamini Keerawella
(First part of this article appeared yesterday (08 April)
Opinion
University admission crisis: Academics must lead the way
130,000 students are left out each year—academics hold the key
Each year, Sri Lanka’s G.C.E. Advanced Level examination produces a wave of hope—this year, nearly 175,000 students qualified for university entrance. Yet only 45,000 will be admitted to state universities. That leaves more than 130,000 young people stranded—qualified, ambitious, but excluded. This is not just a statistic; it is a national crisis. And while policymakers debate infrastructure and funding, the country’s academics must step forward as catalysts of change.
Beyond the Numbers: A National Responsibility
Education is the backbone of Sri Lanka’s development. Denying access to tens of thousands of qualified students risks wasting talent, fueling inequality, and undermining national progress. The gap is not simply about seats in lecture halls—it is about the future of a generation. Academics, as custodians of knowledge, cannot remain passive observers. They must reimagine the delivery of higher education to ensure opportunity is not a privilege for the few.
Expanding Pathways, Not Just Campuses
The traditional model of four-year degrees in brick-and-mortar universities cannot absorb the demand. Academics can design short-term diplomas and certificate programmes that provide immediate access to learning. These programmes, focused on employable skills, would allow thousands to continue their education while easing pressure on degree programmes. Equally important is the digital transformation of education. Online and blended learning modules can extend access to rural students, breaking the monopoly of physical campuses. With academic leadership, Sri Lanka can build a reliable system of credit transfers, enabling students to begin their studies at affiliated institutions and later transfer to state universities.
Partnerships That Protect Quality
Private universities and vocational institutes already absorb many students who miss out on state admissions. But concerns about quality and recognition persist. Academics can bridge this divide by providing quality assurance and standardised curricula, supervising joint degree programmes, and expanding the Open University system. These partnerships would ensure that students outside the state system receive affordable, credible, and internationally recognised education.
Research and Advocacy: Shaping Policy
Academics are not only teachers—they are researchers and thought leaders. By conducting labour market studies, they can align higher education expansion with employability. Evidence-based recommendations to the University Grants Commission (UGC) can guide strategic intake increases, regional university expansion, and government investment in digital infrastructure. In this way, academics can ensure reforms are not reactive, but visionary.
Industry Engagement: Learning Beyond the Classroom
Sri Lanka’s universities must become entrepreneurship hubs and innovation labs. Academics can design programmes that connect students directly with industries, offering internship-based learning and applied research opportunities. This approach reduces reliance on classroom capacity while equipping students with practical skills. It also reframes education as a partnership between universities and the economy, rather than a closed system.
Making the Most of What We Have
Even within existing constraints, academics can expand capacity. Training junior lecturers and adjunct faculty, sharing facilities across universities, and building international collaborations for joint programmes and scholarships are practical steps. These measures maximise resources while opening new avenues for students.
A Call to Action
Sri Lanka’s university admission crisis is not just about numbers—it is about fairness, opportunity, and national development. Academics must lead the way in transforming exclusion into empowerment. By expanding pathways, strengthening partnerships, advocating for policy reform, engaging with industry, and optimizing resources, they can ensure that qualified students are not left behind.
“Education for all, not just the fortunate few.”
Dr. Arosh Bandula (Ph.D. Nottingham), Senior Lecturer, Department of Agricultural Economics & Agribusiness, Faculty of Agriculture, University of Ruhuna
by Dr. Arosh Bandula
Opinion
Post-Easter Sri Lanka: Between memory, narrative, and National security
As Sri Lanka approaches the seventh commemoration of the Easter Sunday attacks, the national mood is once again marked by grief, reflection, and an enduring sense of incompleteness. Nearly seven years later, the tragedy continues to cast a long shadow not only over the victims and their families, but over the institutions and narratives that have since emerged.
Commemoration, however, must go beyond ritual. It must be anchored in clarity, accountability, and restraint. What is increasingly evident in the post-Easter landscape is not merely a search for truth, but a contest over how that truth is framed, interpreted, and presented to the public.
In recent times, public discourse has been shaped by book launches, panel discussions, and media interventions that claim to offer new insights into the attacks. While such contributions are not inherently problematic, the manner in which certain narratives are advanced raises legitimate concerns. The selective disclosure of information particularly when it touches on intelligence operations demands careful scrutiny.
Sri Lanka’s legal and institutional framework is clear on the sensitivity of such matters. The Official Secrets Act (No. 32 of 1955) places strict obligations on the handling of information related to national security. Similarly, the Police Ordinance and internal administrative regulations governing intelligence units emphasize confidentiality, chain of command, and the responsible use of information. These are not mere formalities; they exist to safeguard both operational integrity and national interest.
When individual particularly those with prior access to intelligence structures enter the public domain with claims that are not subject to verification, it raises critical questions. Are these disclosures contributing to justice and accountability, or are they inadvertently compromising institutional credibility and future operational capacity?
The challenge lies in distinguishing between constructive transparency and selective exposure.
The Presidential Commission of Inquiry into the Easter Sunday Attacks provided one of the most comprehensive official examinations of the attacks. Its findings highlighted a complex web of failures: lapses in intelligence sharing, breakdowns in inter-agency coordination, and serious deficiencies in political oversight. Importantly, it underscored that the attacks were not the result of a single point of failure, but a systemic collapse across multiple levels of governance.
Yet, despite the existence of such detailed institutional findings, public discourse often gravitates toward simplified narratives. There is a tendency to identify singular “masterminds” or to attribute responsibility in ways that align with prevailing political or ideological positions. While such narratives may be compelling, they risk obscuring the deeper structural issues that enabled the attacks to occur.
Equally significant is the broader socio-political context in which these narratives are unfolding. Sri Lanka today remains a society marked by fragile intercommunal relations. The aftermath of the Easter attacks saw heightened suspicion, polarisation, and, in some instances, collective blame directed at entire communities. Although there have been efforts toward reconciliation, these fault lines have not entirely disappeared.
In this environment, the language and tone of public discourse carry immense weight. The framing of terrorism whether as a localized phenomenon or as part of a broader ideological construct must be handled with precision and responsibility. Overgeneralization or the uncritical use of labels can have far-reaching consequences, including the marginalization of communities and the erosion of social cohesion.
At the same time, it is essential to acknowledge that the global discourse on terrorism is itself contested. Competing narratives, geopolitical interests, and selective historiography often shape how events are interpreted. For Sri Lanka, the challenge is to avoid becoming a passive recipient of external frameworks that may not fully reflect its own realities.
A professional and unbiased approach requires a commitment to evidence-based analysis. This includes:
· Engaging with primary sources, including official reports and judicial findings
·
· Cross-referencing claims with verifiable data
·
· Recognizing the limits of publicly available information, particularly in intelligence matters

It also requires intellectual discipline the willingness to question assumptions, to resist convenient conclusions, and to remain open to complexity.
The role of former officials and subject-matter experts in this discourse is particularly important. Their experience can provide valuable insights, but it also carries a responsibility. Public interventions must be guided by professional ethics, respect for institutional boundaries, and an awareness of the potential impact on national security.
There is a fine balance to be maintained. On one hand, democratic societies require transparency and accountability. On the other, the premature or uncontextualized release of sensitive information can undermine the very systems that are meant to protect the public.
As Sri Lanka reflects on the events of April 2019, it must resist the temptation to reduce a national tragedy into competing narratives or political instruments. The pursuit of truth must be methodical, inclusive, and grounded in law.
Easter is not only a moment of remembrance. It is a test of institutional maturity and societal resilience.
The real question is not whether new narratives will emerge they inevitably will. The question is whether Sri Lanka has the capacity to engage with them critically, responsibly, and in a manner that strengthens, rather than weakens, the foundations of its national security and social harmony.
In the end, justice is not served by noise or conjecture. It is served by patience, rigor, and an unwavering commitment to truth.
Mahil Dole is a former senior law enforcement officer and national security analyst, with over four decades of experience in policing and intelligence, including serving as Head of Counter-Intelligence at the State Intelligence Service of Sri Lanka and a graduate of the Asia Pacific Center for Security Studies in Hawai, USA.
by Mahil Dole
Former Senior Law Enforcement Officer National Security Analyst; Former Head of Counter-Intelligence, State Intelligence Service)
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