Opinion
Metaphysical aspects of Buddhism
Metaphysics explores fundamental questions about reality, existence, and being, primarily through abstract thought and reasoning. Metaphysics should be distinguished from philosophy. While metaphysics is a specific branch of philosophy, its scope is narrower in focus and has a narrower connotation than philosophy. Additionally, metaphysics and science are distinct fields of study, although they sometimes intersect and inform each other. Science focuses on understanding the natural world through observation, experimentation, and the formulation of testable theories.
Metaphysical and philosophical concepts are closely intertwined with Buddhism and many other religious traditions. Metaphysical doctrines in Buddhism explore philosophical beliefs that extend beyond the physical realm.
Buddhism presents a profound set of metaphysical doctrines, such as the concept of Nirvana, the Four Noble Truths, the Noble Eightfold Path, the concept of Dependent Origination, the Law of Kamma, and the Three Marks of Existence. Together, these teachings offer invaluable insights into the nature of reality, the root of suffering, and the transformative path to liberation.
Overall, the Buddha’s teachings present a distinctive perspective on fundamental questions of existence, emphasising the self and human experience while incorporating both philosophical and esoteric insights. Through this lens, Buddhism provides distinctive perspectives on existence compared to other philosophical traditions. Buddhism prioritises practical aspects of the path to liberation and generally steers clear of abstract metaphysical debates concerning the nature of reality beyond the present experiences. Rather, than constructing a comprehensive metaphysical framework, Buddhism primarily focuses on soteriology, emphasizing the goal of liberation from suffering
Different schools within Buddhism approach these questions in diverse ways, with some formulating elaborate philosophical frameworks, while others focus on dismantling all viewpoints, including metaphysical ones.
Western philosophical perspectives often classify Buddhism as nontheistic, as it does not subscribe to specific notions of divinity or formal theology. In theistic traditions, the concepts typically associated with God, such as omnipotence, omniscience, transcendence, and eternity, are firmly within the metaphysical domain and intrinsically linked to metaphysical inquiries.
However, the classification of Buddhism as entirely non-theistic and non-metaphysical merits reconsideration, as many Buddhist sutras refer to a variety of supernatural beings, such as demigods, devas, and other celestial beings that exist within the Buddhist cosmology. These celestial beings, which fall within the realm of metaphysics, are not regarded as creators or eternal entities; rather, their existence is part of the cycle of rebirth known as samsara.
The concept of nirvana, rooted in metaphysical principles, occupies a distinctive place within Buddhist thought. Nirvana, in the context of Buddhist philosophy, is a complex and multifaceted concept that encompasses not only metaphysical elements but also philosophical and psychological dimensions. It represents the ultimate liberation from suffering and the dissolution of desire, a state a person achieves through their perseverance. Nirvana is not a specific location or a thing; It represents a state beyond the physical realm, transcending ordinary experience and the cycle of birth, rebirth and death (samsara). It is elusive, beyond the reach of ordinary perception and comprehension through conventional means. Some interpret it as a profound realisation of the ultimate truth attained through deep meditation and wisdom. The Buddha likened Nirvana to a fire that is extinguished or a flame that has gone out, symbolising the complete cessation of suffering and desire.
Additionally, Buddhism articulates fundamental metaphysical principles through the illustration of the three marks of existence. In the Pali tradition of the Theravada school, the three marks are (a)Sabbe sankara anicca, that is, all conditioned things are impermanent. Buddhism maintains that all material phenomena are transient, undergoing a continuous cycle of birth, growth, decline, and dissolution. Living beings come into existence, develop, age, and ultimately cease to exist. (b), Sabbe sankhara dukka, that is, all conditioned things are unsatisfactory, imperfect and unstable. Dukka can be mental or physical; it can be anything from small irritations up to intense suffering. (c) Sabbe dhamma anatta, that is, all conditioned and unconditioned things have no unchanging self or soul. This doctrine of anatta (no self) in Buddhism is a prime example of a concept that has profound metaphysical implications. The Buddhist concept of anatta, or no-self, challenges the notion of a permanent, unchanging self, a fundamental belief in many other philosophical and religious traditions.
Moreover, the doctrine of dependent origination (paticca samuppada) exemplifies another cardinal principle of Buddhist metaphysics, demonstrating the interconnectedness of existence and the conditions that lead to suffering. The doctrine of Dependent Origination stands as one of the most profound teachings within Buddhism, accessible only to those who have attained a high degree of spiritual maturity. This profound doctrine can be comprehended with spiritual maturity. At its core, Dependent Origination reveals that life and the universe are constructed upon a web of interrelations, wherein the emergence and cessation of any phenomenon are intricately linked to a network of supportive conditions. It underscores the notion that all phenomena are relative and contingent, unable to exist in isolation from the conditions that nurture them. A phenomenon arises from a specific constellation of circumstances, and it will inevitably fade away when those conditions shift, ceasing to provide the necessary support for its existence. The basis of dependent origination is that life or the world is built on a set of relations, in which the arising and cessation of factors depend on some other factors which condition them. In other words, the world comprises a multitude of interconnected entities, both inanimate and animate, with nothing existing in isolation, and all phenomena in the universe are relative, conditioned states and do not arise independently of supportive conditions. The principle encapsulated in this doctrine could be succinctly expressed in the following formula. “When this is, that is This arising that arises When this not, that is not This ceasing that ceases”.
The Middle Way or Middle Path in Buddhism, which serves as another cornerstone of Buddhist philosophy, refers to two major aspects of Dhamma, the first teaching of the Buddha upon awakening. Firstly, it refers to a spiritual practice that steers clear of both extreme ascetism and sensual indulgence. These two extremes are not conducive to spiritual awakening. The spiritual path is defined as the Noble Eightfold Path that leads to enlightenment. It is a guide to ethical living, mental discipline and wisdom. The second formulation refers to how Buddhist teachings approach ontological issues of existence and personal identity by avoiding eternalism and annihilationism, or nihilism.
In Buddhism, the concept of rebirth signifies the cyclical journey of birth, death, and rebirth, intricately intertwined with the workings of kamma (or karma). This notion represents the continuation of consciousness—or a subtle form of awareness—that persists beyond death, ushering in a new existence. As a fundamentally metaphysical belief, rebirth posits a cycle known as samsara, within which consciousness transmigrates from one life to the next, devoid of a permanent soul. This perspective transcends the physical realm, probing into the very nature of reality, consciousness, and the continuity of experience that extends beyond mortal life.
Moreover, the idea of rebirth, often synonymous with reincarnation, is a cornerstone in numerous religious and spiritual traditions. However, the Buddhist doctrine of rebirth is different from the theory of reincarnation and transmigration in other religious traditions, which assert the immortality of the human soul, which does not dissipate after biological death and the soul is believed to transmigrate into a new body—be it human or animal—continuing its odyssey through samsara. Buddhism denies the existence of such a transmigrating permanent soul created by God or emanating from a divine source.
Kamma , another central tenet in Buddhist philosophy, is a profound metaphysical construct essential for grasping the rhythm of rebirth and the ramifications of our actions. It signifies intentional action rooted in volition that shapes our experiences and moulds our future existences. Operating as a natural law of cause and effect, kamma stands independent of any divine interference, devoid of rewards or punishments bestowed by an external deity. It is not merely the act itself that defines kamma; it is the underlying intention that infuses it with meaning. the consequences of which cannot be avoided. However, although most experiences in life are the results of previous actions, our responses to experiences are not predetermined. What happens to us now may have resulted from past causes, but how we respond to what occurs in the present will determine what we experience in the future. The underlying intentions behind our actions are what determine the nature of their results. Consequences of our actions rebound back to us either later in the same life in which actions are committed, or in some future life.
Kamma in Buddhism is a metaphysical concept central to understanding the cycle of rebirth and the consequences of actions. It refers to intentional action driven by volition, the vast tapestry of Buddhism, the concept of rebirth unfolds as a profound narrative of existence, intricately woven into the fabric of kamma (or karma).
The foundational doctrine in Buddhism is the Four Noble Truths. The Four Noble Truths are considered the cornerstone of Buddhist philosophy, which serves as a framework for understanding the nature of existence and the path to liberation from suffering.
Although the Four Noble Truths of Buddhism are not inherently metaphysical, dealing with abstract, unobservable entities or concepts, they encompass metaphysical dimensions, particularly regarding the nature of reality and the cycle of existence. While these truths serve as practical guidance for transcending suffering, they also provide profound insights into the essence of existence, highlighting the interconnectedness of the mind, the impermanence of all things, and the principle of dependent origination.
The first Truth Dukka (suffering) acknowledges the pervasive nature of human suffering. Dukka encompasses a spectrum of human experiences ranging from minor irritations to intense suffering and deep discontent. The reality of suffering encompasses not only physical pain but also the fundamental unsatisfactoriness and fleeting nature of all conditioned experiences. This perspective requires a deeper metaphysical comprehension of existence as something that is continuously evolving and ultimately fails to provide enduring fulfilment.
The second Truth, the origin of suffering (Samudaya). Suffering arises from craving, attachment, and ignorance.
The Third Truth, the cessation of Suffering.(Nirodha) It is possible to end suffering by eliminating craving and attachment.
The Fourth Truth, the path leading to the cessation of suffering.(Magga). It is the Noble Eightfold Path that leads to the end of suffering.
Buddhists hold the belief that there are various realms or dimensions of existence, which fall within the metaphysical domain. A human being goes through repeated cycles of birth and death until achieving supreme bliss, known as Nibbana. Buddhist cosmology identifies six realms in which rebirth can occur, encompassing the cycle of existence called samsara. These realms include the Hell Realm (Naraka), the Hungry Ghost Realm (Preta), the Animal Realm (Tiryagyon), the Demigod Realm (Asura), and the God Realm (Deva).
These realms are typically divided into two categories: three higher realms associated with positive experiences and three lower realms linked to negative or unfortunate circumstances. The higher realms comprise the realms of gods, humans, and demigods, while the lower realms encompass those of animals, hungry ghosts, and beings in hell.
Rather than being viewed as physical locations, these realms are often understood as states of being shaped by one’s kamma (actions) and mental afflictions. They represent varying levels of existence, ranging from blissful experiences to those marked by profound suffering. Some Buddhists see these realms as actual places within the karmic cycle of rebirth, while others interpret them as symbolic representations of different emotional and mental states.
When we examine the fundamentals of Buddhism, they reveal a particular way of viewing human life and a unique understanding of reality and human existence, which constitutes a distinct metaphysical vision.
by Dr Justice
Chandradasa Nanayakkara
Opinion
The minstrel monk and Rafiki, the old mandrill in The Lion King – II
(Continued from January 02, 2026)
From my perspective, it is obvious that Sri Lanka as a country/nation is still left in the lurch politically, economically and morally. The biggest problem is that there is no inspiring leadership. Strong moral leadership is a key component of good governance. ‘Raja bhavatu dhammiko’ (May the ruler be righteous) is the perennial chant of the bhikkhus we hear every morning. A country’s moral leadership is interwoven with its ethical foundation, which, in Sri Lanka’s case, is built on Buddhist moral values, which resonate with the best found in other faiths.
The two dynamic social activist monks, mentioned towards the end of Part I of this article, are being targeted for severe public denunciation as rabid racists in the media in Sri Lanka and abroad due to three main reasons, in my view: First, they are victims of politically motivated misrepresentation; second, when these two monks try to articulate the problems that they want responsible government servants such as police and civil functionaries to address in accordance with the law, they, due to some personality defect, fail to maintain the calm sedateness and composure normally expected of and traditionally associated with Buddhist monks; third, (perhaps the most important reason in this context), these genuine fighters for justice get wrongly identified, in public perception, with other less principled politician monks affiliated to different political parties. Unlike these two socially dedicated monks, monks engaged in partisan politics are a definite disadvantage to the parties they support, especially when they appear on propaganda platforms. The minstrel monk mentioned later in this writeup is one of them.
The occasional rowdy behaviour of Madakalapuwa Hamuduruwo is provoked by the deliberate non-responsiveness of certain unscrupulous government servants of the Eastern Province (who are under the sway of certain racist minority politicians) to his just demands for basic facilities (such as permits for plots of land and water for cultivation) for traditional Sinhalese dwellers in some isolated villages in the area ravaged by war. That is something that the government must take responsibility for. The well-known Galagoda-aththe Thera had long been warning about the Jihadist threat that finally led to the Easter Sunday attacks, but he was in jail when it actually happened. The Yahapalana government didn’t pay any attention to his evidence-based warnings. Instead they shot the messenger. Had the authorities heeded his urgent calls for alarm, the 275 men, women and children dead, and the 500 or so injured, some grievously, would have been safe.
The Mahanayakes should have taken a leaf out of Cardinal Malcolm Ranjith’s book. The Cardinal knows that his responsibility is to look after his flock as a single unanimously approved/accepted leader of the Catholic Church. He fulfills that responsibility well. But, the Mahanayakes couldn’t have resorted to the Cardinal’s strategies which he chooses in accordance with his Catholic/Christian conscience (ultimately fashioned by Christian moral values). The Mahanayakes however, like the Cardinal, could have brought pressure on any one or all of the Presidents and the Prime Ministers elected/appointed since the end of the separatist conflict in 2009 to implement Article 9 of the existing Constitution in its letter and spirit and the powerful earlier Antiquities Ordinance of 1940 fully (I hope it is not in abeyance now) to protect the extensive Buddhist archaeological heritage sites spread throughout the North and East, which have been encroached on and vandalised for decades now, and to look after the poverty-stricken Sinhalese peasants who have somehow managed to survive in the isolated villages in the the Batticaloa District.
A few errant monks, in my opinion, owe their existence primarily to the failure of two groups of people, opportunistic politicians and the indifferent Sangha leadership, to put it plainly. Politicians use monks for securing the Buddhist vote to come to power, and the Mahanayake theras fail to take a united stand against them. As a rule, politicians forget about monks after getting elected to power, apparently, in the hope of not alienating non-Buddhist voters, who naturally favour candidates of their own at elections. Their leaders acquire the influence they need to survive in politics by rubbing those in power the right way. But those non-Buddhist voters are as innocent and peace-loving as the traditionally hoodwinked Buddhist voters.
In this context, I remember having watched a YouTube video uploaded over four months ago featuring MP Namal Rajapaksa. The video (2025-08-30) contained a news clip taken from a mainstream TV channel that showed the young MP being snubbed by a certain Anunayake Thera in Kandy. This was when the MP, during his audience with the high priest, mentioned to him how a retired senior naval officer who had done so much selfless service in ridding the country of Tamil separatist terrorism had been arrested and remanded unjustly (as it appeared) under the present government which is being accused of succumbing unnecessarily to global Tamil diaspora pressure. The monk’s dismissive and insensitive comment in response to MP Namal Rajapaksa’s complaint revealed the senior monk’s blissful ignorance and careless attitude: “We can’t say who is right, who is wrong.” Are we any longer to believe that the Maha Sangha that this monk is supposed to represent are the guardians of the nation?
Please remember that the country has been plunged into the current predicament mainly due to the opportunistic politicians’ policy of politics for politics’ sake and the Mahanaykes’ inexplicable “can’t-be-bothered” attitude. It is not that they are not doing anything to save the country, the people, and the inclusive, nonintrusive Buddhist culture
A young political leadership must emerge free from the potentially negative influence of these factors. SLPP national organiser MP Namal Rajapaksa, among a few other young politicians like him of both sexes, is demonstrating the qualities of a person who could make a successful bid for such a leadership position. In a feature article published in The Island in September 2010 (well over fifteen years ago) entitled ‘Old fossils, out! Welcome, new blood!’ I welcomed young Namal Rajapaksa’s entry into politics on his own merits as a Sri Lankan citizen, while criticising the dynastic ambitions of his father, former president Mahinda Rajapaksa. Namal was already a Cabinet minister then, I think. I have made complimentary observations on his performance as a maturing politician on several occasions in my subsequent writings, most recently in connection with the Joint Opposition ‘Maha Jana Handa’ rally at Nugegoda that he organised on November 21, 2025 on behalf of the SLPP (The Island December 9 and 16). A novel feature he had introduced into his programme was having no monk speakers. I, for one, as a patriotic senior Sri Lankan, wholeheartedly approve of that change from the past. Let monks talk about politics, if they must, from a national platform, not from party political stages. That is, they should provide a disciplined, independent ethical voice on broad societal issues. Ulapane Sumangala Thera is approximating that in his current outspoken criticism of PM Harini Amarasuriya’s controversial education reforms. But I am not sure whether he will continue with non-partisan politics and also infuse some discipline and decency into his speech.
Namal should avoid the trodden path in a plausible manner and get rid of the minstrel monk who insists on accompanying him wherever he goes and tries to entertain your naturally growing audiences with his impromptu recitations”.
This monk reminds me of Rafiki the old mandrill in the 1994 The Lion King animation movie. But there is a world of difference between the monk and the mandrill. The story of The Lion King is an instructive allegory that embodies a lesson for a budding leader. One bright morning, while the royal parents are proudly watching behind him, and, as the sun is rising, Rafiki, the old wise shaman, presents lion king Mufasa’s new born cub, Simba, from the top of Pride Rock to the animals of the Pride Lands assembled below. Rafiki, though a bit of an eccentric old shaman, is a wise spiritual healer, devoted to his royal master, the great king Mufasa, Simba’s father. The film depicts how Simba grows from a carefree cub to a mature king through a life of troubles and tribulations after the death of his father, challenged by his cruel younger brother Scar, Simba’s uncle. Simba learns that ‘true leadership is rooted in wisdom and respect for the natural order, a realisation that contrasts Mufasa’s benevolent rule with Scar’s tyranny’.
Years later, another dawn, animals gather below the Pride Rock, from where Rafiki picks up the wiggling little first born cub of King Simba and Queen Nala and raises him above his head. All the animals cheer and stamp their feet.
The film closes with Simba standing at the top of Pride Rock watching the sunset beyond the western hills.
“Everything is all right, Dad”, Simba said softly. “You see, I remember …. He gazed upward. One by one each star took its place in the cold night sky.
The film describes the Circle of Life, the interconnectedness and interdependence of all living things, and the cycle of birth, death, and renewal. For me, this is a cheerful negation of T.S. Eliot’s pessimistic philosophical reflection on life: “Eating and drinking, dung and death”.
Namal has already developed his inherited political leadership skills, which he will be capable of enhancing further with growing experience. Let’s hope there are other promising, potential young leaders of both sexes as well, to offer him healthy competition eventually, so that, in the future, the country will be ruled by the best leaders. Concluded
by Rohana R. Wasala ✍️
Opinion
A new era of imperial overreach: Venezuela, international law, and the Long Shadow of Empire
The recent illegal bombing of civilian infrastructure in the Bolivarian Republic of Venezuela, followed by the illegal abduction of President Nicolás Maduro and First Lady Cilia Flores, has sent shockwaves across the Global South. These actions represent a profound escalation in the long history of external interference in Latin America. The targeting of power stations, water systems, and other essential facilities has deepened the suffering of ordinary Venezuelans, echoing the strategy used against Iraq in the years preceding the 2003 invasion. Such attacks on civilian infrastructure constitute clear violations of international humanitarian law and may amount to war crimes.
The seizure of Venezuela’s democratically-elected leadership is also an act of international piracy, drawing comparisons to earlier episodes in which powerful states removed leaders who resisted external domination. The assassination of Congolese Prime Minister Patrice Lumumba in 1961, the invasion of Panama and removal of leader Manuel Noriega in 1989, and the forced removal of Haitian President Jean‑Bertrand Aristide in 2004 come to mind.
The abduction of Maduro and Flores are part of a pattern in which powerful nations intervene to reshape political landscapes in ways that align with their strategic and economic interests. It is part of a series of unilateral US foreign policy decisions, often violating international law, that have drawn significant international criticism.
These developments bring into question the very nature of modern imperialism. The United States’ actions in Venezuela resemble the gunboat diplomacy once practised by the British Empire. During the height of British colonial power, it routinely deployed the Royal Navy to intimidate or coerce nations into compliance. That era only came to a symbolic end when the forces of the newly established People’s Republic of China forced the last British Yangtze gunboat, HMS Amethyst, out of Chinese waters in 1949. The contemporary US interventions, whether through military strikes, unilateral economic sanctions, or covert operations, represent a modernised form of the same imperial logic.
Historical comparisons can also be made to the 1956 Suez Crisis, when Britain, France, and Israel invaded Egypt in an attempt to seize control of the Suez Canal. At that time, US President Dwight D. Eisenhower, a Republican and former general, stood on the right side of history when he opposed the invasion and joined the international community in pressuring the aggressors to withdraw. Analysts often highlight this moment as an example of the United States aligning itself with anti‑colonial sentiment and the principles of national sovereignty.
This stance was consistent with the ideals of the American Revolution, when George Washington and other revolutionaries resisted the imperial policies of King George III. The British monarch’s actions were widely seen as serving the interests of the East India Company and other commercial elites. Critics of current US foreign policy suggest that the motivations behind recent actions in Venezuela and Iran bear uncomfortable similarities to those earlier imperial dynamics.
According to these perspectives, the pressures placed on Venezuela today are driven by strategic considerations:
- Control over vast oil reserves, among the largest in the world
- Protection of the US dollar from global de‑dollarisation efforts
- Geopolitical positioning against states such as Venezuela and Iran
- Support for Israel, embroiled in a long-standing, illegal occupation of Palestine – opposed actively by both Venezuela and Iran.
These arguments frame the situation not as an isolated incident, but as part of a broader geopolitical strategy reminiscent of the lead‑up to the 2003 invasion of Iraq.
It seems that President Donald Trump, the driving force behind the illegal aggression against Venezuela and Iran, lacks the sagacity and knowledge of US history of past presidents like George Washington and Eisenhower.The illegal invasion of Iraq by President George W Bush in 2003 embroiled the US in a conflict that denuded its military capacity, depleted the US treasury and accelerated the decline of the US as a world economic and military power.
The US is no longer even as strong as it was prior to the Iraq invasion. The Russo-Ukraine war has revealed the weakness of the Western military, both in production and technological terms – the US has been forced to reverse-engineer Iranian drones, for example. The US economy is reeling, its apparent strength in GDP terms belied by its lack of productive capability.
The attempts by the US to isolate its perceived enemies through sanctions and expropriations of foreign reserves have backfired. Foreign governments are reluctant to buy US bonds – essential for keeping the American economy afloat. The de-dollarisation trend has accelerated, as nations seek to protect themselves from unilateral US economic action.
Trump’s blatant disregard for international law in his treatment of both Venezuela and Iran are likely to force countries of the Global South to seek alternative groupings to safeguard themselves from US aggression. The growth of the Shanghai Co-operation Organisation and the establishment of the Alliance of Sahel States are symptomatic of the unease of the Global South.
The unfolding crisis in Venezuela has therefore become a focal point for debates about sovereignty, international law, and the future of global power relations. For many in the Global South, the events are viewed through the
lens of historical memory of colonialism, intervention, and the struggle for self‑determination. Whether the international community will respond with the same unity that confronted the Suez invasion remains to be seen, but the stakes for global norms and regional stability are undeniably high.
(Asia Progress Forum is a collective of like-minded intellectuals, professionals, and activists dedicated to building dialogue that promotes Sri Lanka’s sovereignty, development, and increasing leadership in the Global South.)
by Asia Progress Forum
Opinion
Structural Failures and Economic Consequences in Sri Lanka – Part II
Research and Development in Crisis:
(Part I of this article appeared in The Island of 07. 12. 2025)
China and India as Unequal Competitors
China and India did not emerge as global economic powers through unrestricted exposure to international competition. Their industrial sectors benefited from decades of state support, protected domestic markets, subsidised inputs, and coordinated innovation policies. Public investment in R&D, infrastructure, and human capital created conditions for large-scale, low-cost production.
Sri Lankan producers, by contrast, operate in a vastly different environment. They face high energy costs, limited access to capital, weak logistics, and minimal state support. Expecting them to compete directly with Chinese or Indian manufacturers without comparable policy backing is economically unrealistic and strategically unsound. Treating global competition as inherently fair ignores structural asymmetries. Without deliberate policy intervention, Sri Lanka will remain a consumption-oriented economy dependent on external production. Recognising unequal competition is the first step toward designing realistic, protective, and development-oriented R&D policies.
University Research Under Structural Threat
University-based research in Sri Lanka is facing a structural crisis that threatens its long-term viability. Universities remain the primary centers of knowledge generation, yet they are constrained by rigid administrative systems, inadequate funding, and limited autonomy. Academic research is often treated as an auxiliary activity rather than a core institutional mandate, resulting in heavy teaching loads that leave minimal time for meaningful research engagement.
A major challenge is that university innovations frequently remain confined to academic outputs with little societal or economic impact. Research success is measured primarily through publications rather than problem-solving or commercialisation. This disconnect discourages applied research and weakens university-industry linkages. Consequently, many promising innovations never progress beyond the proof-of-concept stage, despite strong potential for real-world application.
Publication itself has become a financial burden for researchers. The global shift toward open-access publishing has transferred costs from readers to authors, with publication fees commonly ranging from USD 3,000 to 4,500. For Sri Lankan academics, these costs are prohibitive. The absence of national publication support mechanisms forces researchers to either publish in low-visibility outlets or self-finance at personal financial risk, further marginalising Sri Lankan scholarship globally.
Limited Access to International Conferences
International conferences play a critical role in the research ecosystem by facilitating knowledge exchange, collaboration, and visibility. They provide platforms for researchers to present findings, receive peer feedback, and establish professional networks that often lead to joint projects and external funding. However, Sri Lankan researchers face severe constraints in accessing these opportunities due to limited institutional and national funding.
Conference participation is frequently viewed as discretionary rather than essential. Funding allocations, where they exist, are insufficient to cover registration fees, travel, and accommodation. As a result, researchers often rely on personal funds or forego participation altogether. This disproportionately affects early-career researchers, who most need exposure and mentorship to establish themselves internationally.
The cumulative effect of limited conference participation is scientific isolation. Sri Lankan research becomes less visible, collaborations decline, and awareness of emerging global trends weakens. Over time, this isolation reduces competitiveness in grant applications and limits the country’s ability to integrate into global research networks, further entrenching systemic disadvantage.
International Patents and Missed Global Markets
Given the limitations of the domestic market, international markets offer a vital opportunity for Sri Lankan innovations. However, accessing these markets requires robust intellectual property protection beyond national borders. International patenting is expensive, complex, and legally demanding, placing it beyond the reach of most individual researchers and institutions in Sri Lanka.
Without state-backed support mechanisms, local innovators struggle to file, maintain, and enforce patents in foreign jurisdictions. Costs associated with Patent Cooperation Treaty applications, national phase entries, and legal representation are prohibitive. As a result, many innovations are either not patented internationally or are disclosed prematurely through publication, rendering them vulnerable to appropriation by foreign entities.
This failure to protect intellectual property globally results in lost export opportunities and diminished national returns on research investment. Technologies with potential relevance to global markets particularly in agriculture, veterinary science, and biotechnology remain underexploited. A systematic approach to international patenting is essential if Sri Lanka is to transition from a knowledge generator to a knowledge exporter.
Bureaucratic Barriers to International Collaboration
International research collaboration is increasingly essential in a globalized scientific environment. Partnerships with foreign universities, research institutes, and funding agencies provide access to advanced facilities, diverse expertise, and external funding. However, Sri Lanka’s bureaucratic processes for approving international collaborations remain excessively slow and complex.
Memoranda of Understanding with foreign institutions often require multiple layers of approval across ministries, departments, and governing bodies. These procedures can take months or even years, by which time funding windows or collaborative opportunities have closed. Foreign partners, accustomed to efficient administrative systems, frequently withdraw due to uncertainty and delay.
This bureaucratic inertia undermines Sri Lanka’s credibility as a research partner. In a competitive global environment, countries that cannot respond quickly lose opportunities. Streamlining approval processes through delegated authority and single-window mechanisms is critical to ensuring that Sri Lanka remains an attractive destination for international research collaboration.
Research Procurement and Audit Constraints
Rigid procurement regulations pose one of the most immediate operational challenges to research in Sri Lanka. Scientific research often requires highly specific reagents, equipment, or consumables that are available only from selected suppliers. Standard procurement rules, which mandate multiple quotations and lowest-price selection, are poorly suited to the realities of experimental science.
In biomedical and veterinary research, for example, reproducibility often depends on using antibodies, kits, or reagents from the same manufacturer. Substituting products based solely on price can alter experimental outcomes, compromise data integrity, and invalidate entire studies. Even though procurement officers and auditors frequently lack the scientific background to appreciate these nuances.
Lengthy procurement processes further exacerbate the problem. Delays in acquiring time-sensitive materials disrupt experiments, extend project timelines, and increase costs. For grant-funded research with fixed deadlines, such delays can result in underperformance or loss of funding. Procurement reform tailored to research needs is therefore essential.
Audit Practices Misaligned with Research and Innovation
While financial accountability is essential in publicly funded research, audit practices in Sri Lanka often fail to recognize the distinctive and uncertain nature of scientific and innovation-driven work. Auditors trained primarily in general public finance frequently apply rigid procedural interpretations that are poorly aligned with research timelines, intellectual property development, and iterative experimentation. This disconnect results in frequent audit queries that challenge legitimate scientific, technical, and strategic decisions made by research teams.
There are documented instances where principal investigators and research teams are questioned by auditors regarding the timing of patent applications, perceived delays in filing, or outcomes of the patent review process. In such cases, responsibility is often inappropriately placed on investigators, rather than on structural inefficiencies within patent authorities, institutional IP offices, or prolonged examination timelines beyond researchers’ control. This misallocation of accountability creates an environment where researchers are penalized for systemic failures, discouraging engagement with the patenting process altogether.
Lengthy patent application review periods often extending beyond the duration of time-bound, grant-funded projects can result in incomplete, weakened, or abandoned patents. When reviewer feedback or amendment requests arrive after project closure, research teams typically lack funding to conduct additional validation studies, refine claims, or seek legal assistance. Despite these structural constraints, audit queries may still cite “delays” or “non-compliance” by investigators, further exacerbating institutional risk aversion and undermining innovation incentives.
Beyond patent-related issues, researchers are compelled to spend substantial time responding to audit observations, justifying procurement decisions, or explaining complex methodological choices to non-specialists. This administrative burden diverts time and intellectual energy away from core research activities and contributes to frustration, demoralization, and reduced productivity. In extreme cases, fear of audit repercussions leads researchers to avoid ambitious, interdisciplinary, or translational projects that carry higher uncertainty but greater potential impact.
The absence of structured dialogue between auditors, patent authorities, institutional administrators, and the research community has entrenched mistrust and inefficiency. Developing research-sensitive audit frameworks, training auditors in the fundamentals of scientific research and intellectual property processes, and clearly distinguishing individual responsibility from systemic institutional failures would significantly improve accountability without undermining innovation. Effective accountability mechanisms should enable scientific excellence and economic translation, not constrain them through procedural rigidity and misplaced blame.
Limited Training and Capacity-Building Opportunities
Continuous training and capacity building are essential for maintaining a competitive research workforce in a rapidly evolving global knowledge economy. Advances in methodologies, instrumentation, data analytics, and regulatory standards require researchers to update their skills regularly. However, opportunities for structured training, advanced short courses, and technical skill enhancement remain extremely limited in Sri Lanka.
Funding constraints significantly restrict access to international training programs and specialized workshops. Overseas short courses, laboratory attachments, and industry-linked training are often beyond institutional budgets, while national-level training programs are sporadic and narrow in scope. As a result, many researchers rely on self-learning or informal knowledge transfer, which cannot fully substitute for hands-on exposure to cutting-edge techniques.
The absence of systematic capacity-building initiatives creates a widening skills gap between Sri Lankan researchers and their international counterparts. This gap affects research quality, competitiveness in grant applications, and the ability to absorb advanced foreign technologies. Without sustained investment in human capital development, even increased research funding would yield limited returns.
From Discussion to Implementation
Sri Lanka does not lack policy dialogue on research and innovation. Numerous reports, committee recommendations, and strategic plans have repeatedly identified the same structural weaknesses in funding, commercialization, governance, and market access. What is lacking is decisive implementation backed by political commitment and institutional accountability.
Protecting locally developed R&D products during their infancy, reforming procurement and audit systems, stabilizing fiscal policy, and supporting publication and conference participation are not radical interventions. They are well-established policy instruments used by countries that have successfully transitioned to innovation-led growth. The failure lies not in policy design but in execution and continuity. Implementation requires a shift in mindset from viewing R&D as a cost to recognizing it as a strategic investment. This shift must be reflected in budgetary priorities, administrative reforms, and measurable performance indicators. Without such alignment, discussions will continue to cycle without tangible impact on the ground.
Conclusion: Choosing Between Dependence and Innovation
Sri Lanka stands at a critical crossroads in its development trajectory. Continued neglect of research and development will lock the country into long-term technological dependence, import reliance, and economic vulnerability. In such a scenario, local production capacity will continue to erode, skilled human capital will migrate, and national resilience will weaken. Alternatively, strategic investment in R&D, coupled with protective and enabling policies, can unlock Sri Lanka’s latent innovation potential. Sustained funding, institutional reform, quality enforcement, and market protection for locally developed products can transform research outputs into engines of growth. This path demands patience, policy consistency, and political courage.
As Albert Einstein aptly has aptly us, “The true failure of research lies not in unanswered questions, but in knowledge trapped by institutional, financial, and systemic barriers to dissemination.” The choice before Sri Lanka is therefore not between consumers and producers, nor between openness and protection. It is between short-term convenience and long-term national survival. Without decisive action, Sri Lanka risks outsourcing not only its production and innovation, but also its future.
Prof. M. P. S. Magamage is a senior academic and former Dean of the Faculty of Agricultural Sciences at the Sabaragamuwa University of Sri Lanka. He has also served as Chairman of the National Livestock Development Board of Sri Lanka and is an accomplished scholar with extensive national and international experience. Prof. Magamage is a Fulbright Scholar, Indian Science Research Fellow, and Australian Endeavour Fellow, and has served as a Visiting Professor at the University of Nebraska–Lincoln, USA. He has published both locally and internationally reputed journals and has made significant contributions to research commercialization, with patents registered under his name. His work spans agricultural sciences, livestock development, and innovation-led policy engagement. E-mail: magamage@agri.sab.ac.lk
by Prof. M. P. S. Magamage
Sabaragamuwa University of
Sri Lanka
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