Features
Buddhist Way to Peace and Prosperity
by Ven. Siri Vajiraramaye Nanasiha
Economic and social policies based on Buddhist principles were the foundation of peace and prosperity in ancient Sri Lanka. A close examination of this Buddhist foundation would be of assistance to attain, once again, the cherished goal of peace and economic prosperity.
Economic and political theories before Western influence were based on two famous ancient treatises, namely, Kautilya’s Arthaśāstra and Brihaspati’s Arthaśāstra. They had one common feature, in that, under the title of ‘Arthaśātra’ both writers had written on politics and economics, leaving out the most important ingredient for any development process, i.e. the mental and spiritual development of man.
Generally speaking, the word attha as ‘well-being’ relates to the various aspects of man’s socio-economic development – such as economic prosperity, good governance, education, healthy lifestyle, rule of law and morality. It refers to social progress due to the harmonious unification of all the above factors, contributing to the prosperity and peaceful co-existence of a people. A socio-economic system based on Buddhist principles and practices could easily be formulated to suit today’s modern progressive society.
Current economic thought is based primarily on the works of Adam Smith and Karl Marx, the fathers of the theories of free enterprise and socialism. Neither of these systems pays attention to, nor considers, the inner development of man as an important ingredient in the growth of society. Hence there has been a rapid deterioration in human values and standards of behaviour in societies following these systems. Thus, what the world requires today is a socially stable economic system which yields the highest place to man’s moral development and cultivation of human values.
The Buddha lived in a society entangled and confused by 62 divergent views. The Buddha realized the importance of the external environment created by the laws of a country etc, in assisting the endeavours of the populace in working towards their socio-economic well-being. Hence the Buddha delivered many discourses on how to achieve human well-being through peace and prosperity.
One such is the Kûṭadanta Sutta of the Digha Nikaya. Therein, the Buddha has explained the importance of equitable distribution of wealth amongst its people, and the satisfaction of the basic needs of the populace, if peace and prosperity, and freedom from crime were to be achieved in a country. More specifically the Sutta indicates how the State could assist the people in their different walks of life.
To quote: “And he (King Maha Vijita) had the Brahman Chaplain called and said, ‘I am desirous, O Brahman, to offer a great sacrifice for my weal and my welfare for many days. Let the venerable one instruct me how.’
“Thereupon, the Brahman who was chaplain said to the King thus: ‘The King’s country, Sire, is harassed and harried. There are dacoits abroad who pillage the villages and town-ships, and who make the roads unsafe. Were the King, so long as that is so, to levy a fresh tax, verily His Majesty would be acting wrongly. But perchance His Majesty might think: ‘I will soon put a stop to these scoundrels’ game by degradation and banishment, and fines and bonds and death!’ But their activities cannot be put to a stop satisfactorily. Those left unpunished would still go on harassing the realm.
“Now there is one method to adopt to put a thorough end to this disorder. Whosever there be in the King’s realm who devote themselves to keeping cattle and the farm, to them let His Majesty the King give food and seed corn. Whosoever there be in the King’s realm who devote themselves to trade, to them let His Majesty the King give capital. Whosoever there be in the King’s realm who devote themselves to government service, to them let His Majesty the King give wages and food. Then those men, following each his own business, will no longer harass the realm; the King’s revenue will go up, the country will be quiet and at peace; and the populace, pleased one with another and happy, dancing their children in their arms, will dwell with open doors.”
“Then King Maha Vijita, O Brahman, accepted the word of his chaplain, and did as he said. And those men following each his business, harassed the realm no more And the King’s revenue went up. And the country became quiet and at peace. And the populace, pleased with one another and happy, dancing their children in their arms, dwelt with open doors.
“So, King Maha Vijita had his chaplain called and said, ‘The disorder is at an end. The country is at peace.’”
For economic stability and well-being, the Buddhist system stresses four factors:
· Uṭṭhâna Sampadâ – production of wealth through skilled, earnest endeavour;
· Ârakkha Sampadâ
– its protection;
· Samajivikatâ
– living within one’s means; and
· Kalyâṇa Mittatâ
– association with the virtuous i.e. good counsel
(Vyaggapajja Sutta)
The Buddha has encouraged the production of wealth by righteous means. There are five forbidden trades according to the Buddhist texts and ancient Kings of Sri Lanka eschewed them in their economic planning. The forbidden trades were trade in arms or weaponry, trade in living beings (slavery, prostitution), trade in meat or flesh, trade in intoxicating and addictive substances, and trade in poisons.
The main economic pursuit was agriculture even during the time of the Buddha. Hence in the discourses many references were made to agriculture. For example, in the Sadâ Puñña Pavaḍḍhana Sutta, it is mentioned that providing irrigation facilities yields increasing and continuous merit. In another discourse it is mentioned that the greatest asset for agriculture is cattle, from which man obtains milk, ghee, curd, butter and they are the best friends of a country. In developing countries, draught power that is provided by cattle and water were considered basic to agriculture. Dairy farming was encouraged to maintain the nutritional level of the people. Hence our ancient kings prohibited slaughter of cattle, under any circumstance.
In the discourse pertaining to a layman’s happiness, domestic and otherwise, (Gahapati Sutta), foremost is mentioned the satisfaction derived by a layman from the possession of wealth obtained through righteous means (atthi sukha). However, the Buddha warns society against the tendency of becoming slave to the accumulation of wealth for its own sake. This would lead to both physical and mental suffering. On the other hand, adequate means of livelihood to support oneself and family, to help relatives and friends, and to distribute among the needy and the deserving, would lead to contentment and inner satisfaction. The latter would form the basis for the moral and spiritual development of man, necessary for greater social good.
What has been righteously obtained should be protected from burglary, fire, floods, forfeitures etc. This is ârakkha sampadâ. The Buddha has extolled the virtue of personal savings. Hence this also forms a part of ârakkha or protection.
Obtaining money on credit was prevalent even during the Buddha’s time. Persons like Anâthapinḍika were the bankers of the day. The Buddhist texts make reference to instances where he gave loans both to the State as well as to ordinary people. However, Buddhism does not approve excessive borrowing. The Buddha advocates a life free from debts (anaṇa sukha) as being conducive to the happiness of a layman. This applies even to a country.
In the discourses of the Buddha, there are details of the proper use of one’s earnings. In the Sigâlovada Sutta He admonishes Sigâla to apportion his earnings into four and to spend one portion for his daily upkeep and that of his family, two portions for investment in his business, and to set aside the fourth for any emergency.
The third of the four basic principles for economic stability and well-being is samajîvikatâ – living within one’s means. A person should spend reasonably in proportion to his income, neither too much nor too little. In the discourse relating to the happiness of a household (Gahapati Sutta), enjoyment of one’s income appropriately and wisely (bhoga sukha) is stated as one of the four factors conductive to lay happiness.
The Buddha extols simple living as being most conducive to the development of one’s mind. A society progresses to the extent the mind of the individual is developed. Administration of such a society becomes easy when law and order is well established. Knowing this, ancient kings of Sri Lanka gave much publicity to the contents of the Ariyavaṃsa Sutta. In this Sutta, preached by the Buddha for the benefit of bhikkhus, they are exhorted to be content with the robes, the alms-food, and the abodes they receive and to develop the mind through meditation.
The last of the four principles for economic and social well-being is kalyâṇa mittatâ: companionship or association with the good and virtuous. Such a person or body of persons will always give good counsel and advice on matters of state business or personal life. What King Maha Vijita wanted was a tamasha, in today’s parlance, to celebrate his victories and achievements. His chaplain directed him on the correct path and brought about true peace and happiness to the people of his land through economic prosperity. The King too was humble enough to heed good counsel when given.
By advocating contentment along with increase in production and the equitable distribution of wealth, it is possible to reduce economic unease. At the same time, such action will help to inculcate the value and habit of simple living. With meditation the human mind will advance both morally and spiritually. This will result in reducing social disharmony and insurrection, which arise first in the minds of persons and then manifested externally. Peace and prosperity of a country will be assured. In this process, everyone from the highest in the land to the lowest will have a role to play and will become partners of peace and progress.
(NOTE: This article – edited and shortened – is from one written in 2005 as a layman (Olcott Gunasekera), which appeared in Vesak Sirisara of 2549/2005. The contents are relevant today with the country poised for considerable change.)
Features
New mediation law for smarter dispute resolution of civil and commercial disputes – I
The Mediation (Civil and Commercial Disputes) Bill was passed by the Parliament on Thursday, June 11, 2026. Harshana Nanayakkara, Minister of Justice and National Integration, introduced the Bill, and explained its provisions and value for Sri Lanka and global developments in the use of mediation. Encouragingly, it was passed unanimously.
Sri Lanka’s commitment to provide legislative support for the use of mediation is timely and most welcome. Given that the backlog of cases pending before courts is over a staggering 1.1 million, it is clear that Sri Lanka is yet another country that remains challenged to find responses to make dispute resolution more efficient. The impact of laws delays is serious and damaging not only to the disputants personally, but also for businesses and the economic development of the country. The delays in concluding cases impacts the economy adversely, both directly and indirectly, but are often seen only as an access to Justice concern. This is unfortunate. In many jurisdictions across the globe, alternative dispute resolution processes (ADR), such as mediation, have been introduced to alleviate laws delays. While Sri Lanka enacted legislation (1988) to provide for mediation in respect of minor community disputes of a low monetary threshold, the enactment of the new law heralds a commitment to provide for the recognition of a disciplined regime for its use for higher value civil and commercial disputes.
The new law provides for the recognition of mediation as a dispute resolution option that can be voluntarily selected by parties, and for a governance regime to ensure that mediations are conducted in compliance with certain standards which are globally accepted. It provides statutory recognition to the principle that a mediated settlement agreement that has been signed by the disputants, is valid in law. It does not provide for any management control by government or establish entities. In addition to the voluntary reference by parties, a court can also refer a dispute in an action before it, to mediation, at its discretion, after considering all circumstances and if considered appropriate. The voluntary nature of the process is not affected because, while the court can refer the dispute to mediation and the parties must then engage in the mediation, there is no compulsion for the parties to settle against their will.
The law sets out the obligations of Mediators, disputants and the Service Provider. Certain categories of disputes cannot be referred to mediation. These are disputes the settlement of which requires the inclusion of terms that can be given effect to, only on a decree of court, such as the termination of a marriage or a declaration of nullity of marriage or the adoption of a child or the partition of land to obtain rights in rem. A schedule sets out eleven (11) categories of actions that cannot be settled by mediation. However, matters relevant to such disputes may be mediated for the purpose of submitting terms of settlement to court for consideration of incorporation in a judgement, decree or order in compliance with applicable law.
The new law also provides that in a mediation, certain key principles of the process must be complied with. These include the confidentiality and the without prejudice rule in respect of matters discussed at the mediation; the rule that Mediators must be neutral and impartial; the party centric nature of the process that provides primacy to the wishes of the disputants including that it is they that determine the outcome and that a settlement is reached only if all disputants agree to the terms; the noncoercive role of the mediator whose duty is to facilitate and manage the process using mediation specific skills and techniques, but is debarred from imposing a decision. Although a settlement agreement is valid in law, provision is included to obtain a decree of court, based on the terms of the settlement. A mediated settlement agreement can be set aside on an application made to court, on specific limited grounds which are provided for, including that it is offensive to the public policy of the country. If the parties are unable to agree on a settlement, a certificate of non-settlement is issued. The provisions of the law are based on international best practices and principles articulated in the 1988 UN Mediation Convention (the Singapore Convention) and the UNCITRAL model law.
The popularity of mediation has grown for its value in being time efficient, cost effective and party centric. Parties have control over the outcome and have the space to discuss their concerns, fears and interests and need never agree to settle unless fully satisfied that settlement terms address their interests. Disputants are free to walk out of a mediation process at any time, if dissatisfied with the progress. The discussions are confidential and a valuable feature is that the process offers an opportunity to reduce acrimony which is prevalent in most disputes, and to restore fractured relationships which is very important in family and business related disputes. This benefit and the prospects for governments to reduce the cost of the administration of justice, by using mediation, is articulated in the preamble to the 2018 UN Convention on International Settlement Agreements Resulting from Mediation (2018) which states that the use of mediation results in significant benefits.
Pursuant to the interest generated within the country regarding the value of using Mediation for commercial dispute resolution, and heralding what we like to see as the initial steps of a Mediation boom in the country, several positive advancements have taken place –
* Parties have opted to include mediation in the dispute resolution clause in contracts;
* Given that mediating disputes requires very specialised techniques and skills, many professionals, including predominantly Lawyers, have engaged in training programmes offered by international training bodies that offer accreditation;
* Trained Mediators are engaged in an effort to form themselves as a professional Organisation;
* Mediation Advocacy training programmes have been held to train Lawyers on their niche role in the mediation process. That role is distinctly different to that of a court Lawyer who’s obligations are centred on an adversarial approach where the dispute is adjudicated in terms of the law alone. Hence lawyers need training to be useful within a non-adversarial process which is party centric and has a focus on reaching a settlement, based on the interests of disputants.
* Sri Lanka enacted the Recognition and Enforcement of International Mediated Settlement Agreements Act No. 5 of 2024 (the UN Mediation Convention Act) and ratified the Convention becoming the 14th country to do so. Sri Lanka will be seen as an investor friendly country in respect of dispute resolution where mediation is used, since it offers an enforcement regime which is recognised universally.
* The landmark determination of the Supreme Court (SC SD 22 of 2025) in the challenge by the Bar Association to the constitutionality of the Mediation (Civil and Commercial Disputes) Bill, found that none of the provisions of the Bill were unconstitutional and gave a judicial sign off to statutory provisions that seek to ensure that mediation services are provided in this country, in a disciplined manner in compliance with universally accepted standards.
* Perhaps, inspired by the statutory obligation imposed on judges to attempt pretrial settlement of disputes, in terms of the Small Claims Court Act and the Small Claims Court Procedure Act (both of 2022) and the Civil Procedure Code provisions on Pretrial Conference and Pretrial Orders, 125 District Judges were recently trained (with support from the ADB) in Mediation. The training provided a dual benefit – it provided training in skills that are required to settle disputes and equally importantly, provided a comprehensive understanding of how mediation will function when judges themselves refer disputes for settlement by private mediators.
* Trained Mediators are already conducting mediations with success.
* A not-for-profit guarantee company, the International ADR Centre – www.iadrc.lk ) was established in 2018 as a joint venture of the Ceylon Chamber of Commerce and the Institute for the Development of Commercial Law & Practice (ICLP) to promote ADR and is actively engaged in promoting mediation through training, disseminating information and creating awareness among stakeholders, including the business sector. In addition to the International ADR Centre, “Udecide” is a project that promotes training of mediators and other activities that enrich the mediation culture.
* Commercial Mediation has been included in the Masters level programme at the Colombo University;
* The Sri Lanka Law College offers a component on Mediation in the Post Attorney Diploma programme, which commenced recently.
The private sector was actively engaged in the drafting of the Mediation Bill under the leadership of the International ADR Centre, which held many stakeholder consultations to obtain feedback from those that were conversant with the subject. The Centre had previously assisted the government to draft the UN Mediation Convention Act (Act No. 5 of 2024).
Several international Organisations that previously provided for resolution of disputes by arbitration, have provided for institutional rules to provide mediation services. These include WIPO and the ICC. Specifically, in relation to Investor State dispute resolution (ISDR), the International Bar Association (IBA) adopted its Mediation Rules in 2012 and ICSID (of the World Bank group) adopted its Mediation Rules in 2022. UNCITRAL, which is currently working on reforming ISDR, promotes mediation, observing that the use of mediation could reduce the costs of ISDS and also preserve relationships between the investor and the State. UNCITRAL has formulated provisions on and Guidelines for, Mediation for investor state dispute resolution.
(To be continued)
by Dhara Wijayatilake
Attorney-at-Law; Former Secretary to the Ministry of Justice; Director and Secretary General of the International ADR Centre.
Features
A Testament to the Sri Lankan family
The passing of Dr. Devanesan Nesiah a few days ago brought back memories that spanned more than four decades. Devanesan signed the witness register at my marriage in 2002. It was a year of hope. The Ceasefire Agreement between the government and the LTTE had brought a respite from a war that had devastated the country for nearly two decades. The possibility of peace seemed real. It was fitting that Devanesan should be present on that occasion because his entire life was dedicated to building bridges across divides and seeking rational and humane solutions to conflict. He was a friend, mentor, and guide whose life embodied values that Sri Lanka, indeed the world, needs today.
In reflecting on Dr. Nesiah’s life, we need to be reminded that the forces that unite us as a people in Sri Lanka are stronger than those that divide us, and that the bonds of human affection can transcend even the deepest divisions of ethnicity, history and politics. I first met him in 1984. I had just had my very first newspaper article published in the Jaffna-based Saturday Review. The editor was Gamini Navaratne, a Sinhalese. This was a reminder that even during the darkest period of ethnic conflict, the bonds between communities remained strong. The article I had written was based on my encounters with the anti-Tamil violence of July 1983.
At that time, Dr Nesiah was the Government Agent of Jaffna. Tens of thousands of Tamil people who had fled violence in the south had been transported to the north by a government that had failed to protect them. He came up to me at an event, introduced himself, and told me that he liked what I had written. He also said that he would soon be leaving for Harvard University’s Kennedy School of Government and that we could meet there. Over the next three years, Devanesan and his wife Anita adopted me into their family. I used to visit them two or three times a week, not only to be given meals by Anita but to discuss matters with Devanesan. These included the academic papers and newspaper articles that were written. Later, Anita earned her PhD in religion and served on the boards of many civic organisations, including the National Peace Council.
Practical Solution
In 1992, we had both returned to work in Sri Lanka when Devanesan invited me to accompany him to Jaffna to celebrate the eightieth birthday of his father, K Nesiah, the distinguished educationist affectionately known as Professor Nesiah. The older Nesiah had been a leading member of the Jaffna Youth Congress. This remarkable movement championed complete independence from British rule, national unity, and the eradication of social inequalities based on caste and communal identity.
At a time when many feared that independence would lead to majoritarian domination, the leaders of the Youth Congress chose instead to place their faith in a shared Sri Lankan future. They believed that people from different communities could build a common nation while preserving their distinctive identities. So did Devanesan. This vision remains relevant today. It needs to be actualized.
The tragedy of Sri Lanka’s post-independence history is not that diversity exists. Diversity exists in every society. The tragedy is that we often allow diversity to become a source of fear, though we share many of the same values of family, hospitality, respect for elders and compassion towards others. During our visit to Jaffna in 1992, we met representatives of the LTTE administration, including Raheem. The discussion turned to the controversial issue of merging the Northern and Eastern Provinces. Dr Nesiah argued that if the merger could not be achieved due to political opposition, it might be more rational to seek greater powers for provincial councils instead. Raheem disagreed. Devanesan was interested in finding practical ways to achieve justice and coexistence. That was characteristic of him.
Devanesan Nesiah was a student of conflict and strategy. He became a doctoral student of Professor Thomas Schelling, who would later receive the Nobel Prize for his pioneering work on conflict and cooperation. Schelling’s insight was that even in the midst of conflict, there are usually common interests that adversaries share. Even adversaries locked in a struggle usually depend on each other for the outcome they each want. The challenge is to identify those common interests and build upon them. Conflict is not simply a contest between enemies. It is also a search for ways to coexist. Together as students and peace practitioners, we applied those theories to the Sri Lankan context to understand what was going on and to share that understanding with the Sri Lankan people.
Rational Empathy
Dr Nesiah spoke his mind, truth to power. He was a man of logic, rationality, and principle. His integrity came at a cost. His public service career experienced many ups and downs because he refused to accommodate irrational or corrupt demands. There were periods when he was sidelined into that administrative limbo known as the “pool” and assigned no substantive responsibilities for refusing to give in to political demands. Like the rest of his larger family, most notably the Hoole family of Jaffna, he would not abandon his principles. In 2018, to protest the action of President Maithripala Sirisena in sacking the then government he returned his Deshamanya Award (Pride of the Nation) national civil honourn which was soon thereafter overturned by the Supreme Court as being unconstitutional. His commitment was not to personal advancement, but to what he believed was right.
My wife Sumadhu recalls a story he told her. One day, while travelling on official duty, he told her how he had seen a thalagoya, a monitor lizard, trussed up and being taken away for slaughter. The sight of the creature’s suffering affected him deeply. He said he saw tears in its eyes and described the moment of awakening. From that day onwards, he gave up eating meat.
The story brings to mind the biblical story of the conversion of St Paul on the road to Damascus and the Buddhist exhortation, “May all living beings be well and happy.” But the deeper significance lies not in religious comparison. It lies in the awakening of empathy.
That was the essence of Dr Devanesan Nesiah’s worldview. The prejudices that society often imposes through ethnicity, religion, caste, or gender had little hold on him. He saw them as human constructs that often served to privilege some while excluding others. Such were his values that made him an extraordinary human being. Dr. Nesiah lived according to that understanding. He showed that integrity can survive amidst conflict. He reminded us that reason and compassion are not opposites but partners, that what unites us as Sri Lankans inhabiting our common island home has always been greater than what divides us, and we need to build our institutions accordingly.
I am proud that he was my friend. I am grateful that he was my mentor.
by Jehan Perera
Features
City of Dreams …Heartbeat of Colombo
If Colombo’s nightlife had a pulse, you’d find it 23 floors up, at Gatz, City of Dreams, Cinnamon Life.
The entertainment lounge has shed its old skin and stepped out supper-club style — think dim lights, clinking glasses, and live music that doesn’t ask you to choose between dinner and a show. You get both.
What’s more, at the new look Gatz the music never stops and it’s all happening seven nights a week … with live entertainment, and this is the scene, beat by beat:
Monday and Tuesday: Top Hats with Daniella/Naomi, from 7.00 pm onwards.

Sohan, Kamal Munasinghe (GM, Cinnamon Life) and Imran of
Funtime Entertainments
One of Colombo’s most sought-after bands is now a Monday-Tuesday ritual.
With a super repertoire, Top Hats can swing from lounge jazz to dancefloor fire. Big venues love them. Now Gatz gets to claim them.
Wednesday: Enroute with Gananath & Debbie – from 7.00 pm onwards.
Want New York at sunset? This is it. Gananath & Debbie transport you straight to the heady days of Frank Sinatra, Dean Martin, and Ray Charles …old-school cool, live and unfiltered.
Thursday to Sunday: Terry & the Big Spenders – from 8.00 pm onwards.

Terry & The Big Spenders
The crowd favourite. A super big band sound that owns the 70s, 80s and 90s.
If you’ve been waiting for horns, harmonies, and nostalgia with volume, Terry & the Big Spenders deliver it nightly. No wonder they’re a huge hit.
Gatz is now an entertainment lounge, in Supper Club style, with Happy Hour very day, from 6.00 pm to 8.00 pm because the night, they say, should start with a toast.
And, from July, weekends at the Gatz go global. Local and foreign guest stars will be around to entertain you. Gatz is certainly booking big.
Wow! That would be another exciting experience for those patronising the most talked about venue in town.
In charge of the new setup is our legendary entertainer/singer Sohan Weerasinghe, along with Imran of Funtime Entertainment.
The twosome, with invaluable assistance from the General Manager, Kamal Munasinghe, and the entire team at Cinnamon Life, have built Gatz into more than a venue. They have turned it into the “Heartbeat of the City.”
So come for happy hour. Stay for Terry’s horns, Sing-along with Enroute and Dance with Top Hats, all on the 23rd floor, and while Colombo sparkles below the bands will take you higher.
Remember, the heartbeat is loudest at Gatz.

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