{"id":150026,"date":"2025-06-03T15:48:53","date_gmt":"2025-06-03T22:48:53","guid":{"rendered":"https:\/\/www.lankaweb.com\/news\/items\/?p=150026"},"modified":"2025-06-03T15:48:53","modified_gmt":"2025-06-03T22:48:53","slug":"buddhism-law-and-governance-in-sri-lanka-ethics-must-guide-the-state-continue-penal-code-365-365a","status":"publish","type":"post","link":"https:\/\/www.lankaweb.com\/news\/items\/2025\/06\/03\/buddhism-law-and-governance-in-sri-lanka-ethics-must-guide-the-state-continue-penal-code-365-365a\/","title":{"rendered":"Buddhism, Law, and Governance in Sri Lanka: Ethics Must Guide the State: Continue Penal Code 365\/365A"},"content":{"rendered":"

Shenali Waduge<\/strong><\/em><\/span><\/h2>\n\n\n
\"\"<\/figure>\n\n\n\n

Sri Lanka, is a nation morally anchored in the teachings of the Buddha. From the Constitution to the Penal Code though the latter is colonial, Sri Lanka\u2019s legal foundations echo Buddhist ethical values such as non-harming, truth, justice, and restraint. These Buddhist values shape law, governance, and public accountability. How this applies to the present attempts to repeal Sections 365 and 365A of the Penal Code \u2014 colonial laws used to criminalize same-sex relations which were amended & strengthened in 1995 & 2006 making 365\/365A a modernized penal code which however, cannot shirk its links to Buddhist jurisprudence embedded in Article 9 & Article 16 of Sri Lanka\u2019s Constitution.<\/p>\n\n\n\n

Buddha\u2019s Teachings: The Moral Blueprint for Governance<\/p>\n\n\n\n

Buddhism, particularly in the Therav\u0101da tradition practiced in Sri Lanka, sets out clear ethical principles for personal and public life. For rulers and officials, the Buddha articulated the Dasa R\u0101ja Dharma \u2014 Ten Duties of a Righteous Ruler. These served as religious guidance & a moral standard for politicians, public servants & law makers. How many actually govern as per these duties today? Is it not the failure to follow these righteous duties that is reason for the decline in morals & ethics at all levels today?<\/p>\n\n\n\n

Buddhist Ethics in the Law: Reflected in the Penal Code<\/p>\n\n\n\n

While Sri Lanka\u2019s Penal Code (1883) is based on British colonial law, it mirrors many Buddhist precepts, including:<\/p>\n\n\n\n

Buddhist Precept<\/td>Penal Code Equivalent<\/td><\/tr><\/thead>
No killing<\/td>294\u2013298 (Murder, homicide)<\/td><\/tr>
No stealing<\/td>366\u2013399 (Theft, robbery)<\/td><\/tr>
No sexual misconduct<\/td>363\u2013365A,B (Rape, abuse, gross indecency, exploitation)<\/td><\/tr>
No lying or defamation<\/td>190\u2013198, 500\u2013504<\/td><\/tr>
No intoxicants (social order)<\/td>Excise Ordinance, Motor Traffic Act, etc.<\/td><\/tr>
Moral living<\/td>365\/365A against unnatural offences & gross indecency<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

Sections 365 and 365A<\/strong> \u2013 Against Unnatural Offences & Gross Indecency<\/em><\/p>\n\n\n\n

Buddhist Principle:<\/strong><\/p>\n\n\n\n

    \n
  • TheThird Precept<\/strong>\u00a0(K\u0101mesu micch\u0101c\u0101ra) urges abstinence from\u00a0sexual misconduct<\/strong>. This includes\u00a0unnatural sexual acts<\/strong>, which ancient Buddhist commentaries (like\u00a0Visuddhimagga<\/em>) interpret to include same-sex acts, anal sex, and other forms of indulgent sexual behavior that defy nature.<\/li>\n<\/ul>\n\n\n\n

    Penal Code Alignment:<\/strong> Sections 365 and 365A criminalize:<\/p>\n\n\n\n

      \n
    • Carnal intercourse against the order of nature.<\/li>\n\n\n\n
    • Acts of gross indecency, particularly same-sex acts.<\/li>\n<\/ul>\n\n\n\n

      Moral Basis:<\/strong><\/p>\n\n\n\n

        \n
      • These laws mirror theBuddhist view that sexuality should be restrained, natural, and directed toward moral purposes<\/strong>\u2014not craving or indulgence.<\/li>\n<\/ul>\n\n\n\n

        Section 363<\/strong> \u2013 Rape<\/em><\/p>\n\n\n\n

        Buddhist Principle:<\/strong><\/p>\n\n\n\n

          \n
        • Sexual exploitation or forced intercourse is considered a severe form ofsexual misconduct<\/strong>. The Buddha emphasized\u00a0consensual and moral sexual relations<\/strong>, bound within ethical limits.<\/li>\n<\/ul>\n\n\n\n

          Penal Code Alignment:<\/strong><\/p>\n\n\n\n

            \n
          • Section 363 criminalizesnon-consensual sexual activity<\/strong>, which protects women and children and upholds\u00a0saddhamma<\/em>\u00a0(righteous conduct).<\/li>\n<\/ul>\n\n\n\n

            Sections 364 & 364A<\/strong> \u2013 Statutory Rape and Incest<\/em><\/p>\n\n\n\n

            Buddhist Principle:<\/strong><\/p>\n\n\n\n

              \n
            • The Buddha severely condemned exploitation, particularly of the vulnerable (e.g., children, relatives). These acts violateboth moral precepts and karmic laws<\/strong>.<\/li>\n<\/ul>\n\n\n\n

              Penal Code Alignment:<\/strong><\/p>\n\n\n\n

                \n
              • These sections protect family purity and prohibit immoral relations\u2014preserving social and familialorder<\/strong>, which is a Buddhist value.<\/li>\n<\/ul>\n\n\n\n

                Sections 291A & 291B<\/strong> \u2013 Insult to Religion<\/em><\/p>\n\n\n\n

                Buddhist Principle:<\/strong><\/p>\n\n\n\n

                  \n
                • Buddhism promotestolerance<\/strong>, but also\u00a0respect for religious sanctity<\/strong>. Promoting acts that undermine Buddhism or insult its doctrines (e.g., by mocking morality or sacred teachings) is a form of\u00a0adhamma<\/strong>.<\/li>\n<\/ul>\n\n\n\n

                  Penal Code Alignment:<\/strong><\/p>\n\n\n\n

                    \n
                  • These sections prohibit deliberate insult or disturbance to religious feelings\u2014helping protect theBuddha S\u0101sana<\/strong>\u00a0<\/strong>from moral erosion.<\/li>\n<\/ul>\n\n\n\n

                    Sections 365B & 286<\/strong> \u2013 Grave Sexual Abuse & Indecent Exposure<\/em><\/p>\n\n\n\n

                    Buddhist Principle:<\/strong><\/p>\n\n\n\n

                      \n
                    • The Buddha upheldmodesty<\/strong>,\u00a0restraint<\/strong>, and\u00a0protection of others<\/strong>\u00a0from harm. Public indecency, sexual abuse, or moral corruption breaks the foundation of\u00a0right conduct (samm\u0101-kammanta)<\/strong>.<\/li>\n<\/ul>\n\n\n\n

                      Penal Code Alignment:<\/strong><\/p>\n\n\n\n

                        \n
                      • These laws restrict public immorality and abuse, in line with Buddhistethical restraint<\/strong>.<\/li>\n\n\n\n
                      • These laws aim to\u00a0prevent harm, uphold\u00a0justice, and preserve\u00a0public decency\u2014 all key Buddhist principles.<\/li>\n<\/ul>\n\n\n\n

                        The Controversy: Sections 365 & 365A<\/p>\n\n\n\n

                        What do these laws say?<\/p>\n\n\n\n

                          \n
                        • Section 365: Criminalizes carnal intercourse against the order of nature\u201d \u2014 a phrase historically used on same-sex relations (especially male-male anal sex).These committed on children constitute a crime.<\/li>\n\n\n\n
                        • Section 365A: Criminalizes acts of gross indecency\u201d between persons \u2014 in public or private.<\/li>\n<\/ul>\n\n\n\n

                          Why is repeal being called for?<\/p>\n\n\n\n

                          Human rights groups, handful of legal experts argue that these laws:<\/p>\n\n\n\n

                            \n
                          • Violate\u00a0privacy and dignity of same-sex persons<\/li>\n\n\n\n
                          • Are used to\u00a0harass\u00a0and\u00a0blackmail\u00a0LGBTQ+ citizens<\/li>\n\n\n\n
                          • Are\u00a0inconsistent\u00a0with Sri Lanka\u2019s obligations under\u00a0international human rights law<\/li>\n<\/ul>\n\n\n\n

                            What Does Buddhism Say About Same-Sex Relations?<\/p>\n\n\n\n

                            For laypeople:<\/p>\n\n\n\n

                              \n
                            • Buddhism teaches\u00a0restraint from sexual misconduct,<\/li>\n\n\n\n
                            • What matters is whether a relationship is\u00a0ethical, consensual, and respectful<\/li>\n<\/ul>\n\n\n\n

                              Strongest Therav\u0101da Argument Against Lay Same-Sex Relations<\/p>\n\n\n\n

                              1. The Third Precept: Sexual Misconduct<\/p>\n\n\n\n

                              Interpretation from the Commentaries:<\/p>\n\n\n\n

                              The Visuddhimagga<\/em> and other commentaries by Buddhaghosa classify sexual misconduct as:<\/p>\n\n\n\n

                                \n
                              • Adultery<\/li>\n\n\n\n
                              • Coercive or deceitful sex<\/li>\n\n\n\n
                              • Sex with underage or protected persons (e.g. those under guardianship)<\/li>\n\n\n\n
                              • Sex that leads to\u00a0social disorderor violates norms<\/li>\n<\/ul>\n\n\n\n

                                Same-sex relations are micch\u0101c\u0101ra\u201d (misconduct) as they violate:<\/p>\n\n\n\n

                                  \n
                                • Violate\u00a0social norms<\/li>\n\n\n\n
                                • Are\u00a0non-procreative<\/li>\n\n\n\n
                                • often\u00a0frowned upon culturally\u00a0in ancient Buddhist societies<\/li>\n<\/ul>\n\n\n\n

                                  Sources:<\/p>\n\n\n\n

                                    \n
                                  • Visuddhimagga<\/em>(Path of Purification) by Buddhaghosa<\/li>\n\n\n\n
                                  • A\u1e45guttara Nik\u0101ya 5.87<\/em>\u2013 discusses five types of misconduct, including sexual, though not homosexual per se<\/li>\n<\/ul>\n\n\n\n

                                    J\u0101taka Tales and Cultural Attitudes<\/p>\n\n\n\n

                                    Several J\u0101taka tales (e.g., K\u0101ma J\u0101taka<\/em>, Sama J\u0101taka<\/em>) refer to ideal lay conduct including heterosexual marriage, family duty, and procreation. This has been used traditionally to imply that same-sex unions are outside Buddhist lay ideals.<\/p>\n\n\n\n

                                    Reference:<\/p>\n\n\n\n

                                      \n
                                    • J\u0101taka Tales<\/em>\u2013 moral narratives shaping lay conduct<\/li>\n\n\n\n
                                    • Cultural interpretations embedded in\u00a0Sinhalese and Buddhism<\/li>\n<\/ul>\n\n\n\n

                                      Anum\u0101na from Monastic Discipline<\/p>\n\n\n\n

                                      The strict prohibitions against same-sex acts in the Vinaya show that the Buddha viewed non-heteronormative conduct as spiritually regressive, and that such principles should also inspire lay morality since the final destination for both laypersons & theros is Nirvana.<\/p>\n\n\n\n

                                      Traditional Therav\u0101da Societal Codes<\/p>\n\n\n\n

                                      In Therav\u0101da-majority countries (Sri Lanka, Myanmar, Thailand):<\/p>\n\n\n\n

                                        \n
                                      • Traditional\u00a0temple teachingsand\u00a0village ethics\u00a0have historically\u00a0condemned homosexuality\u00a0as misconduct.\u201d<\/li>\n\n\n\n
                                      • Monks often advised against it from a\u00a0moral puritystandpoint<\/li>\n<\/ul>\n\n\n\n

                                        Examples:<\/p>\n\n\n\n

                                          \n
                                        • Writings by Myanmar\u2019s Sayadaws and Sri Lankan forest monks<\/li>\n\n\n\n
                                        • Local\u00a0Bana<\/em>sermons transmitted through oral tradition<\/li>\n<\/ul>\n\n\n\n

                                          For monks:<\/p>\n\n\n\n

                                          In the Therav\u0101da Vinaya, any form of sexual intercourse, whether with a woman, man, or non-binary individual, constitutes a P\u0101r\u0101jika offense (the gravest of monastic sins), leading to:<\/p>\n\n\n\n

                                            \n
                                          • Immediate\u00a0expulsion from the monastic Sangha<\/li>\n\n\n\n
                                          • Permanent\u00a0loss of monkhood<\/li>\n\n\n\n
                                          • No opportunity for reinstatement<\/li>\n<\/ul>\n\n\n\n

                                            This applies regardless of gender, and is uniformly strict (Bhikkhus & Bhikkhunis)<\/p>\n\n\n\n

                                            Citation:<\/p>\n\n\n\n

                                              \n
                                            • Vinaya Pi\u1e6daka \u2013 P\u0101r\u0101jika 1 (Sexual Intercourse)<\/em><\/li>\n\n\n\n
                                            • Reference:\u00a0Bhikkhu P\u0101timokkha Rules<\/em><\/li>\n<\/ul>\n\n\n\n

                                              Rejection of Pa\u1e47\u1e0dakas from Ordination<\/p>\n\n\n\n

                                              Therav\u0101da texts also bar pa\u1e47\u1e0dakas\u201d (interpreted traditionally to include effeminate men, homosexuals, and other gender non-conforming individuals) from ordination.<\/p>\n\n\n\n

                                              This reflects:<\/p>\n\n\n\n

                                                \n
                                              • A concern that such individuals would disrupt celibacy and discipline.<\/li>\n\n\n\n
                                              • A traditional belief that they are sexually deviant\u201d or unfit\u201d for monastic life.<\/li>\n<\/ul>\n\n\n\n

                                                Citation:<\/p>\n\n\n\n

                                                  \n
                                                • Cullavagga V, Vinaya Pi\u1e6daka (Therav\u0101da Canon)<\/em><\/li>\n\n\n\n
                                                • Contemporary Analysis: The Conversation, Traditional Buddhist teachings exclude LGBTQ people\u2026\u201d<\/li>\n<\/ul>\n\n\n\n

                                                  The Buddha\u2019s View of Marriage: A Moral Union Between Man and Woman<\/strong><\/p>\n\n\n\n

                                                  The Buddha acknowledged it as a natural institution within lay life, meant to uphold social stability, virtue, and mutual respect<\/strong>. His guidance, especially in the Sigalovada Sutta<\/em> (DN 31), explicitly refers to the marriage bond between a man and a woman<\/strong>, outlining distinct duties<\/strong> for each. These are not arbitrary roles\u2014they reflect the natural order (Dhammaniy\u0101ma<\/em>), essential to personal discipline and societal balance.<\/p>\n\n\n\n

                                                  Male-Female Complementarity in Marriage (Sigalovada Sutta):<\/strong><\/p>\n\n\n\n

                                                  The husband<\/strong> is expected to:<\/p>\n\n\n\n

                                                    \n
                                                  • Honor his wife<\/li>\n\n\n\n
                                                  • Be faithful<\/li>\n\n\n\n
                                                  • Provide for her<\/li>\n\n\n\n
                                                  • Share authority<\/li>\n\n\n\n
                                                  • Treat her with respect<\/li>\n<\/ul>\n\n\n\n

                                                    The wife<\/strong> is expected to:<\/p>\n\n\n\n

                                                      \n
                                                    • Be faithful<\/li>\n\n\n\n
                                                    • Manage household duties<\/li>\n\n\n\n
                                                    • Welcome relatives<\/li>\n\n\n\n
                                                    • Protect family wealth<\/li>\n\n\n\n
                                                    • Be industrious and wise<\/li>\n<\/ul>\n\n\n\n

                                                      This framework clearly assumes biological and moral complementarity<\/strong>\u2014a male and a female, fulfilling natural and ethical roles that support not only each other but the wider family and community.<\/p>\n\n\n\n

                                                      Why This Opposes Same-Sex Unions:<\/strong><\/p>\n\n\n\n

                                                      Moral Disruption:<\/strong><\/p>\n\n\n\n

                                                      Same-sex relations lack the complementary moral duties<\/strong> and natural alignment outlined by the Buddha. There is no Dhamma-based precedent for redefining marriage around desire, identity, or preference.<\/p>\n\n\n\n

                                                      Violation of S\u012bla (Moral Discipline):<\/strong>
                                                      The Third Precept<\/strong>\u2014to abstain from sexual misconduct\u2014demands that sexuality be morally restrained, purposeful, and in harmony with Dhamma. Same-sex acts, driven by sensual craving (k\u0101ma-ta\u1e47h\u0101<\/em>), are incompatible with this path.<\/p>\n\n\n\n

                                                      No Procreative or Generational Role:<\/strong>
                                                      Buddhist marriage supports stewardship of life<\/strong>\u2014protecting and nurturing future generations. Same-sex unions cannot fulfill this role and therefore depart from the moral utility of marriage.<\/p>\n\n\n\n

                                                      Social Confusion:<\/strong>
                                                      Promoting same-sex marriage\u201d undercuts the Buddha\u2019s clear roles for husband and wife and invites moral ambiguity, not the clarity the Dhamma offers.<\/p>\n\n\n\n

                                                      The Buddha\u2019s teachings on marriage provide a moral, natural, and disciplined framework<\/strong>\u2014clearly designed for a union between man and woman. This sacred structure, rooted in duty and self-restraint, is incompatible with the promotion of same-sex relationships. Buddhist society must therefore defend the sanctity of this moral model<\/strong> and resist attempts to redefine it through ideologies alien to the Dhamma. To reach Nirvana, laypersons must cultivate right conduct<\/em>\u2014not celebrate cravings disguised as rights.<\/p>\n\n\n\n

                                                      Therav\u0101da Buddhism upholds moral discipline (s\u012bla) as the essential foundation for any practitioner aspiring toward Nirvana. The Buddha emphasized the importance of right conduct, self-restraint, and ethical living\u2014not only to avoid karmic consequences but to purify the mind for higher spiritual progress. Therefore, under Therav\u0101da doctrine and cultural application, same-sex conduct is neither spiritually beneficial nor morally justifiable\u2014and should be discouraged for both laypersons and monastics.<\/p>\n\n\n\n

                                                      The Constitution: A Legal Duty to Uphold Buddhism and Justice<\/p>\n\n\n\n

                                                      Article 9:<\/p>\n\n\n\n

                                                      The Republic of Sri Lanka shall give to Buddhism the foremost place and accordingly it shall be the duty of the State to protect and foster the Buddha Sasana\u2026\u201d<\/em><\/p>\n\n\n\n

                                                      This makes it a constitutional duty for the government to protect Buddhist values.<\/p>\n\n\n\n

                                                      Articles 27\u201328:<\/p>\n\n\n\n

                                                        \n
                                                      • Require the State to establish a\u00a0just, moral, and equitable society<\/li>\n\n\n\n
                                                      • Public servants must\u00a0respect human dignity\u00a0and\u00a0preserve public trust<\/li>\n<\/ul>\n\n\n\n

                                                        Government, Politicians, and Public Servants: Bound by Law and Morality<\/p>\n\n\n\n

                                                        Public officials are entrusted with both:<\/p>\n\n\n\n

                                                          \n
                                                        • Legal power\u2014 under the Constitution and Penal Code<\/li>\n\n\n\n
                                                        • Moral responsibility\u2014 under the values of the Dhamma<\/li>\n<\/ul>\n\n\n\n

                                                          They must:<\/p>\n\n\n\n

                                                            \n
                                                          • Act with\u00a0honesty and restraint(\u0100jjava, Tapa)<\/li>\n\n\n\n
                                                          • Avoid corruption and abuse (Paricc\u0101ga)<\/li>\n\n\n\n
                                                          • Promote\u00a0justice and tolerance(Avirodhana, Khanti)<\/li>\n<\/ul>\n\n\n\n

                                                            Sri Lanka is a civilizational trust grounded in the Dhamma. The Buddha did not speak of rights divorced from duties, or liberty without restraint. He spoke of discipline, morality, and self-control<\/strong> as the foundation of personal freedom and national harmony.<\/p>\n\n\n\n

                                                            To repeal Sections 365 and 365A<\/strong> in the name of rights\u201d is to violate the moral and legal duty of the State to protect the Buddha S\u0101sana<\/strong>, as mandated by Article 9 of the Constitution. It is to substitute discipline with desire, ethics with ideology<\/strong>, and Dhamma with imported dogma.<\/p>\n\n\n\n

                                                            Let us be clear:<\/p>\n\n\n\n

                                                            This is not about hatred \u2014 Buddhism teaches karu\u1e47\u0101<\/em> (compassion) and mett\u0101<\/em> (loving-kindness).<\/p>\n\n\n\n

                                                            But true compassion does not celebrate craving<\/strong> (ta\u1e47h\u0101<\/em>); it guides individuals away from it.<\/p>\n\n\n\n

                                                            True tolerance is not silence in the face of adhamma (immorality)<\/strong>, but active defense of what is right.<\/p>\n\n\n\n

                                                            Same-sex acts and ideologies that normalize them contradict the Third Precept, disrupt natural family roles<\/strong>, and undermine the moral clarity provided in texts like the Sigalovada Sutta<\/em> and the Vinaya Pi\u1e6daka<\/em>.<\/p>\n\n\n\n

                                                            Upholding 365\/365A is not about punishing people \u2014 it is about preserving the moral spine of a Buddhist nation<\/strong>.<\/p>\n\n\n\n

                                                            The State has a choice: It can stand with the Dhamma<\/strong>, uphold the Constitution, and protect the moral foundations of society.<\/p>\n\n\n\n

                                                            Or it can capitulate to foreign-funded agendas<\/strong>, strip the law of its ethical core, and plunge the next generation into confusion, hedonism, and social decay.<\/p>\n\n\n\n

                                                            Let this be a call to every citizen, monk, official, and leader:<\/p>\n\n\n\n

                                                            To protect Sri Lanka is to protect its moral order.<\/strong>
                                                            To protect its moral order is to defend the Buddha S\u0101sana.<\/strong>
                                                            To defend the Buddha S\u0101sana is to defend all beings from suffering.<\/strong><\/p>\n\n\n\n

                                                            Reject the repeal of Sections 365 and 365A.
                                                            Not out of hate \u2014 but to uphold truth, dignity, and Dharma.<\/strong><\/p>\n\n\n\n

                                                            Shenali Waduge<\/strong><\/p>\n\n\n\n

                                                            <\/p>\n","protected":false},"excerpt":{"rendered":"

                                                            Shenali Waduge Sri Lanka, is a nation morally anchored in the teachings of the Buddha. From the Constitution to the Penal Code though the latter is colonial, Sri Lanka\u2019s legal foundations echo Buddhist ethical values such as non-harming, truth, justice, and restraint. These Buddhist values shape law, governance, and public accountability. How this applies to the present attempts to repeal Sections 365 and 365A of […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[47],"tags":[],"class_list":["post-150026","post","type-post","status-publish","format-standard","hentry","category-shenali-waduge"],"_links":{"self":[{"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/posts\/150026","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/comments?post=150026"}],"version-history":[{"count":0,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/posts\/150026\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/media?parent=150026"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/categories?post=150026"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/tags?post=150026"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}