​134 (Day) Why is it important to learn the Vel̤udvāreyya Sutta (SN 55.7)? | Study Notes from BMV Monday Sutta Study with Bhante Dr. G. Chandima

The Vel̤udvāreyya sutta (SN 55.7) is especially valuable because it teaches the importance of treating others as we would wish to be treated ourselves. By reflecting on our own wishes for happiness, freedom from pain/suffering, and security, we learn to avoid harming others and develop compassion, loving-kindness, and ethical discipline. Learning this sutta also helps us understand that Buddhist practice is not merely about gaining knowledge, but about transforming our conduct, relationships, and way of life. It provides a practical foundation for developing the qualities of a noble disciple and progressing on the path to liberation.

The Veḷudvāreyya Sutta reminds us that the Dhamma becomes truly meaningful when it is understood, practised, and lived.The sutta presents this idea through a practical teaching: one should avoid unwholesome conduct, encourage others to avoid it, and praise and spread the importance of such wholesome conduct. This shows that Buddhist practice is not merely about personal morality, but also about encouraging a society grounded in compassion, ethical discipline, and mutual respect.

The Veḷudvāreyya Sutta and the Golden Rule of Ethics

The Veḷudvāreyya Sutta presents a profound Buddhist approach to moral ethics grounded in the principle of reciprocity, commonly known as the “Golden Rule.” Its central teaching may be expressed negatively as: “Do not do to others what you do not wish others to do to you,” or positively as: “Treat others as you wish to be treated.”This ethical principle is beautifully expressed in the following verses of the Dhammapada:

Dhammapada 129

Sabbe tasanti daṇḍassa,
Sabbe bhāyanti maccuno;
Attānaṁ upamaṁ katvā,
Na haneyya na ghātaye.

All tremble at violence;
All fear death.
Taking oneself as the example,
One should neither kill nor cause another to kill.

Dhammapada 130

Sabbe tasanti daṇḍassa,
Sabbeṣaṁ jīvitaṁ piyaṁ;
Attānaṁ upamaṁ katvā,
Na haneyya na ghātaye.

All tremble at violence;
Life is dear to all.
Taking oneself as the example,
One should neither kill nor cause another to kill.

These verses illustrate the ethical reasoning underlying the teaching: just as we fear violence, wish to live, and value our own lives, we should recognise that others experience the same fears and cherish their lives in the same way. By making ourselves the point of comparison, we develop empathy and refrain from causing harm.

Why Dhamma Practice Is Not Only About Ourselves, and Why the Well-Being of Others Is Highly Important to Our Progress in Dhamma Practice

The Veludvāreyya Sutta teaches that we should not only practise for our own benefit but also encourage others and praise the practice. This teaching is beautifully explained in the following discourse, which presents four types of individuals.

Rāgavinaya Sutta (AN 4.96) — Removing Greed

1. One who benefits themselves, but not others

• Practises to remove their own greed, hatred, and delusion.

• Does not encourage others to do the same.

• They benefit themselves through their own practice, but do not extend that benefit to others.

2. One who benefits others, but not themselves

• Does not practise to remove their own greed, hatred, and delusion.

• Encourages others to remove greed, hatred, and delusion.

• They encourage others to practise, but neglect their own practice.

3. One who benefits neither themselves nor others

• Does not practise to remove their own greed, hatred, and delusion.

• Does not encourage others to do the same.

• They neither develop themselves nor encourage others to develop.

4. One who benefits both themselves and others

• Practises to remove their own greed, hatred, and delusion.

• Encourages others to remove greed, hatred, and delusion.

• They practise themselves, encourage others to practise, and praise the value of this practice.

The Buddha identifies the fourth type as the person who benefits both themselves and others. Similar teachings can be found in the Sikkhāpada Sutta (AN 4.99).

Vel̤udvāreyya Sutta (SN 55.7) Text and Translation 

1. Evaṃ me sutaṃ—

Thus have I heard—

• The standard opening formula of the early discourses, indicating the text comes from the oral tradition (usually attributed to Ānanda).

1.1 Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena vel̤udvāraṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari.

On one occasion, the Blessed One, while wandering on tour in the Kosala country with a large community of monks, arrived at a Brahmin village of the Kosalans named Veludvāra.

• The Buddha is on a teaching journey, accompanied by many monks, and stops at this specific village.

1.2 assosuṃ kho te vel̤udvāreyyakā brāhmaṇagahapatikā:

The Brahmin householders of Veludvāra heard (this):

• The local laypeople receive news of the Buddha’s arrival.

1.3 samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ vel̤udvāraṃ anuppatto.

Indeed, sirs, the ascetic Gotama, the son of the Sakyans, who went forth from the Sakyan clan, while wandering on tour in Kosala, has arrived at Veludvāra with a large community of monks.

• The householders identify the Buddha by his clan (Sakya) and his wandering lifestyle.

1.4 taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:

And regarding that venerable Gotama, this good reputation has spread:

• They acknowledge the famous reputation that precedes him.

1.5 ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’.

Surely, he is the Blessed One, the Arahant, the Perfectly Enlightened One, endowed with knowledge and conduct, the Well-Gone, the Knower of the worlds, the unexcelled trainer of persons to be tamed, the teacher of devas and humans, the Enlightened One, the Blessed One.

• The classic ninefold epithet chain praising the Buddha’s perfect qualities – he is fully awakened, morally and intellectually perfected, and a supreme guide.

1.6 so imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.

He, having realized by his own direct knowledge this world with its devas, Māra, Brahmā, with its ascetics and Brahmins, with its devas and humans, makes it known.

• Emphasizes that the Buddha’s knowledge is personal, direct, and covers all realms of existence – divine, human, and spiritual.

1.7 so dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.

He teaches the Dhamma that is beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning (purpose) and phrasing (words); he proclaims the holy life that is utterly complete and pure.

• Describes the Dhamma’s intrinsic excellence at every stage, its coherence, and its fulfillment in the pure spiritual life.

1.8 sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.

And indeed, it is good to see such Arahants.”

• The householders conclude that it is a beneficial opportunity to meet a person of such attainment.

1.9 atha kho te vel̤udvāreyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu;

Then those Brahmin householders of Veludvāra approached the Blessed One.

• They act on their decision and go to meet him.

1.10 upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

Having approached, some, after paying homage to the Blessed One, sat down to one side.

• Different individuals show different manners of respect – some bow first.

1.11 appekacce bhagavatā saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu.

Some exchanged greetings with the Blessed One; after exchanging courteous and memorable talk, they sat down to one side.

• Others engage in polite, friendly conversation before sitting.

1.12 appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu.

Some, having extended their joined palms toward the Blessed One, sat down to one side.

• Another group shows respect with the traditional añjali (palms together) gesture.

1.13 appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu.

Some, having announced their name and clan in the presence of the Blessed One, sat down to one side.

• Some introduce themselves formally, as is courteous when meeting a teacher.

1.14 appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

Some sat down to one side in silence.

• Others remain quiet, perhaps out of reverence or a meditative attitude.

1.15 ekamantaṃ nisinnā kho te vel̤udvāreyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ:

Then those Brahmin householders of Veludvāra, sitting to one side, said this to the Blessed One:

• After settling, they speak their request.

1.16 mayaṃ, bho gotama, evaṅkāmā evaṃchandā evaṃadhippāyā—

“We, Master Gotama, have such sensual pleasures, such desires, such intentions (aim/purpose)—

• They preface their request by openly stating their worldly aspirations.

1.17 puttasambādhasayanaṃ ajjhāvaseyyāma, kāsikacandanaṃ paccanubhaveyyāma, mālāgandhavilepanaṃ dhāreyyāma, jātarūparajataṃ sādiyeyyāma, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyāma.

We will live in a dwelling crowded with children, enjoy sandalwood from Kāsi, wear garlands, scents, and unguents, accept gold and silver, and after the breakup of the body, after death, be reborn in a good destination, in a heavenly world.

• They list their concrete goals: family life, sensual luxuries, wealth, and ultimately a favorable rebirth in heaven – a typical layperson’s aspirations.

1.18 tesaṃ no bhavaṃ gotamo amhākaṃ evaṅkāmānaṃ evaṃchandānaṃ evaṃadhippāyānaṃ tathā dhammaṃ desetu yathā mayaṃ puttasambādhasayanaṃ ajjhāvaseyyāma …pe… sugatiṃ saggaṃ lokaṃ upapajjeyyāmā”ti.

May the venerable Gotama teach the Dhamma to us, who have such wishes, such desires, such intentions, so that we may live in a dwelling crowded with children ... (and) be reborn in a good destination, in a heavenly world.”

• They ask for a teaching that does not require renunciation but still leads to heavenly reward – a practical guide for householders.

1.19 “attupanāyikaṃ vo, gahapatayo, dhammapariyāyaṃ desessāmi.

Householders, I will teach you a Dhamma discourse that is personally applicable (self-application).

• The Buddha introduces a unique approach – a teaching that directly addresses their own situation and desires, rather than abstract philosophy.

1.20 taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.

Listen to it, attend to it carefully, I will speak.”

• The standard formal exhortation before giving a discourse – stressing active, mindful listening.

1.21 “evaṃ, bho”ti kho te vel̤udvāreyyakā brāhmaṇagahapatikā bhagavato paccassosuṃ.

“Yes, sir,” those Brahmin householders of Veludvāra replied to the Blessed One.

• Note: They agree and prepare to receive the teaching.

1.22 bhagavā etadavoca:

The Blessed One said this:

• The Buddha begins his formal response.

1.23 katamo ca, gahapatayo, attupanāyiko dhammapariyāyo?

And what, householders, is the Dhamma discourse that is personally applicable (self-application)?

• The question that launches the main teaching (the rest of the sutta would answer this, but the excerpt ends here). It sets up the topic: a teaching that helps laypeople achieve both worldly happiness and heavenly rebirth without contradiction.