What is buddhism point of view on money laundering? What is buddhist point of view on money laundering and combating it (AML)? Are there any suttas that can be related to this topic?
Buddhism has no view, but in regard of the Buddha and to possible explain Dhamma, money laundering is usually part of an undertaking of thieving, e.g. taking of what is not given. As how far is one direct, indirect knowingly, indirect unknowingly... adapting an unskillful action (causes eighter birth in an animal womb, as hungy ghost, leads to hell or, if getting human existence, poorness), that is a case by case question.
Taking what is not given is unskilfull, incl. the 1001 ways, in also lying, cheating, betray...
As for &quot;combating&quot;, it's worthy to read:
Wisdom over Justice and Justice vs. Skillfulness to get the Blessed Ones understanding and objectives best possible understood.
The Buddha teaches cause and effects and should be not understood as a judge for certain wordly objectives. Best, and if even that much possible, is to combating bad things within one self first.
If taking for example the Buddhas teaching to justify of what is not the Dhammas purpose: Such would be like money laundering. (by making Dhamma as impure so that it can be used outside of the religion, e.g. bond)
How ever, laundering ones view and action and to encourage to do it likewise is always the best engaging in laundering:
No way to clean another ones mind.

Cultivating skillful ways of thought
&quot;And how is one made pure in three ways by mental action? There is the case where a certain person is not covetous. He does not covet the belongings of others, thinking, 'O, that what belongs to others would be mine!' He bears no ill will and is not corrupt in the resolves of his heart. [He thinks,] 'May these beings be free from animosity, free from oppression, free from trouble, and may they look after themselves with ease!' He has right view and is not warped in the way he sees things: 'There is what is given, what is offered, what is sacrificed. There are fruits &amp; results of good &amp; bad actions. There is this world &amp; the next world. There is mother &amp; father. There are spontaneously reborn beings; there are brahmans &amp; contemplatives who, faring rightly &amp; practicing rightly, proclaim this world &amp; the next after having directly known &amp; realized it for themselves.' This is how one is made pure in three ways by mental action.&quot;

— AN 10.176
Followed by &quot;Skillful Verbal Action&quot; and &quot;Skillful Bodily Action&quot;, eventually keeping then the Uposatha of the Ariyas.
[Note: This is a gift of Dhamma and not meant for commercial purpose or other low wordily gains by means of trade and exchange.]