Features
Why are we born here? Buddhist explanation
The profound question of why we are born has inspired a myriad of religious theories throughout history. This inquiry is perhaps the most significant existential question faced by humanity. For millennia, philosophers and theologians have pondered this topic, yet definitive answers often remain elusive. Various religions propose differing interpretations, each attempting to clarify the purpose of our existence.
It is often said that humanity is born to live, suffer, and eventually die. This raises a profound question: Why are we brought into existence if suffering and mortality are our inevitable fates? According to Buddhism, human life inherently lacks absolute meaning. Life is often perceived as a self-created illusion, and the world, as we experience it, can seem devoid of meaning. Meaning is not bestowed upon us; rather, it is we who give our lives significance through our interpretations. Ultimately, life reflects what we make of it.
In Buddhism, the concept of birth is intricately linked to the ideas of rebirth and the cycle of suffering. Buddhists view life as part of a continuous journey through samsara, the cycle of rebirth, with the ultimate goal of attaining Nirvana. The belief in rebirth is not just theoretical; it is a core tenet of Buddhism that is supported by evidence and deeply integrated into its philosophy alongside the concept of kamma.
Some individuals adopt a nihilistic view, rejecting the possibility of life after death. However, these beliefs do not alter the incontrovertible truth of one’s actions or the inevitability of death. The ultimate authority of kamma and its consequences outweighs all such notions.
However, the Buddhist doctrine of “rebirth” should be distinguished from the theory of reincarnation, which implies the transmigration of a soul and its invariable “rebirth” as it is enunciated in Hinduism.
According to Buddhism, we are born because of our past actions (Kamma) and the clinging to existence, which perpetuates the cycle of repeated birth and death. We are born repeatedly until we can extinguish our karmic bonds and detach ourselves from the clinging to existence.
Therefore, understanding the interplay of kamma and rebirth is fundamental to grasping the principles of Buddhism, as kamma plays a significant role in our lives. Where there is kamma, there must be rebirth. Every act, whether it be in thought, speech, or deed, leaves an imprint on the mind, which inevitably influences future outcomes. From the moment we are born, the repercussions of kamma are woven into the fabric of our existence. It is an unchangeable law of cause and effect, and the outcomes it brings are inescapable. However, although most experiences in life are the results of previous actions, our responses to those experiences are not predetermined. What happens to us now may result from past causes, but how we respond to what occurs in the present will determine what we experience in the future. The underlying intentions with which actions are committed determine the nature of their results. In other words, thought is the predominant element that determines the action. (Chethanahan Bhikkawe Khammang Wadhami).
Kamma means actions. What we do, we become. Most of the pleasant and unpleasant experiences people encounter in their lives represent the ripening of our past actions, whether positive or negative. Therefore, when an unfortunate event occurs as a result of one’s kamma (karma) in life, it is futile for people to lament and attribute their misfortunes to God’s will or blind justice. They fail to recognise that they have sown the seeds of their troubles. In Buddhism, it is believed that we all choose the circumstances and significant events in our lives, making us the architects of our own existence.
Buddhists believe that actions have effects that can manifest in the future, sometimes in ways that we may not directly see in this lifetime or until after we die. Depending on the nature of the action and the volition with which it is performed, the consequences of kamma can arise at any point across the continuum of existence.
According to Buddhism, there is no life after death or life before birth independent of kamma. Kamma serves as an immutable law of cause and effect, and we cannot escape its consequences. Most experiences in our present life are the results of our previous actions. Kamma includes all actions stemming from the body, speech, and mind, which ultimately rebound back to us, whether in our current life or in some future existence. The cyclical nature of existence, known as samsara, where life, death, and rebirth are seen as an endless process with no discernible beginning. This cycle is driven by kamma and the accumulation of actions, and the goal of Buddhism is to break free from the cycle and attain liberation (Nirvana).Due to the cyclical nature of existence, Buddhists believe that the people living in the world today have experienced countless lifetimes before being born into their current existence. The Buddha, in his profound realisations, saw his own countless past lives, tracing back through incalculable aeons. He found no clear beginning or end to his existence but observed all beings trapped in a cycle of birth, death, and rebirth. This perpetual cycle, driven by their past actions, highlights the importance of mindfulness in our choices and the enduring nature of kamma. When we commit wholesome deeds, good results follow. Engaging in unwholesome acts leads to equally negative consequences.
Buddhist philosophy teaches that the stream of consciousness known as”vijnana” continues from one life to the next. It posits that our consciousness is a complex interplay of transient mental states. Each unit of consciousness undergoes three phases: genesis (uppada), development (thitti), and dissolution (bhanga). Immediately following the cessation of one thought, a new thought arises. This continuous cycle illustrates that each instance of consciousness transmits its energy and imprints its experiences on its successor. Every new consciousness carries forward the potentials of its predecessors, while also embodying something unique. Thus, a stream of consciousness flows uninterrupted, with each thought moment differing from the last, yet connected through the ongoing current of kamma energy.
In this view, there is no fixed self; identity is fluid and exists within the flow of experiences. Every moment represents both birth and death, a thought moment arises while another passes away. Throughout one lifetime, this phenomenon of momentary rebirth occurs without the existence of an eternal soul. Therefore, those who believe in eternilism, which presupposes that individual personality persists after death in the form of a soul or self as an enduring personality through transmigration, are rejected by Buddhism. This is the teaching of the anatta doctrine, which distinguishes Buddhism from other religions and marks it out from all other religious concepts.
In other words, Buddhism teaches that consciousness continues after death, and new existences are formed based on accumulated kamma. Good actions lead to favourable rebirths, while unwholesome actions may result in unfavourable rebirths in realms such as those of animals, ghosts, or hell.
The cycle of birth, death, and rebirth is seen as inherently unsatisfactory, filled with suffering (dukkha) that stems from attachment, craving, and ignorance. According to Buddhism, birth itself is suffering (jatipi dukkha), and experiencing suffering is a fundamental aspect of the human condition, although various perspectives have been offered on why suffering exists. In Buddhism, the Four Noble Truths highlight the nature of suffering, its origin, its cessation, and the path to liberation from suffering, emphasising that suffering is not an inescapable fate, rather a condition that can be overcome. Therefore, being born into this world, life is not always easy. This has been a fundamental truth since the dawn of human history, persists today, and will continue to hold in the future. Everyone must confront the challenges of existence, which the Buddha referred to as “loka dhamma.” Every moment, we witness various forms of suffering, trials and tribulations. Many individuals fail to accept the fragile and transient nature of existence.
With the gift of birth comes the inevitability of ageing, disease, suffering and death. Ageing is a process that cannot be halted. No one can guarantee a life free from illness; the ageing process inevitably leads to health issues and disabilities. The inherent dissatisfaction of life originates from our very birth, as it is our existence that subjects us to these trials. In essence, it is our entry into this world that compels us to face these challenges.
Buddhists firmly believe in the existence of multiple realms, both above and below the human realm, which are determined by the quality of kamma (action) committed. This range includes the highest heavenly realms and extends down to the lowest hell realms. This hierarchy of existence forms the foundation of the Buddhist universe. Living beings are born, die, and are continually reborn in these various realms..Despite the potential for rebirth in various realms, being born as a human is regarded as a rare and precious opportunity. As human existence offers the best opportunity to understand the dharma and work towards liberation from the cyclical nature of life and suffering. Therefore, it is believed that rebirth as a human being is a result of predominantly good kamma committed in the past.
Ultimately, the cyclical nature of existence, known as samsara, presents an endless process of life, death and rebirth, influenced by kamma, which encompasses the accumulation of one’s actions both positive and negative. A central tenet of Buddhism is to navigate this cycle wisely to break free from the cycle and attain liberation.
Our actions in this life directly impact our future lives, perpetuating the cycle of birth and rebirth based on the ethical quality of our deeds, and Buddhism teaches that all things are interconnected and interdependent present circumstances arise from past actions, and past actions continue to shape present experiences.
The Buddha refrained from addressing the question whether the universe is finite or infinite, temporal or timeless, as these cosmological inquiries do not contribute to the pursuit of liberation from suffering. Buddhism does not posit a creator God or a singular event that started the universe or life. It teaches that everything is interconnected and interdependent. Present events are caused by past events, and past events are also influenced by present events, with no discernible starting point. This cycle is driven by kamma, which encompasses the accumulation of our actions, both positive and negative. Central to Buddhism is the aspiration to break free from this cycle and attain liberation, referred to as Nirvana. Rebirth ceases when the karmic stream of our mental processes comes to an end through the realisation of Nibbana.
by Dr. Justice Chandradasa Nanayakkara. ✍️
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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