Compassion in Theravada

[Lombardi4]

(sorry for the post being long)

I am Theravādin because I believe it to be the authentic tradition that keeps most firmly to what the Buddha actually taught than the other schools of Buddhism whose sutras I doubt the authenticity of, to whatever extent.

However, earlier this year I dipped my toes in Tibetan Buddhism, although I didn't take initiations or anything, because in early February I had an extraordinarily profound compassionate experience and I perceived Theravada Buddhism as indeed lacking that important focus on what I considered the highest thing: compassion.

In the teachings, karuṇā (compassion) has its place as the third element in the Right Intention factor of the Eightfold Path, and also as the second of the brahmavihāras. Greater emphasis is placed on sīla (virtue), samādhi (concentration or meditation), and paññā (wisdom) with karuṇā perhaps able to be put in a subcategory of one or more of these three.

In Mahāyāna, in contrast, compassion is dealt a central place. When I think of it, it seems that their two most cherished qualities are prajñā (wisdom) and karuṇā (compassion). Although, strangely, it is missing from their six perfections (pāramitā): generosity, virtue, patience, concentration and wisdom.

I feel, overall, that Mahāyānists' focus on compassion is something that we should emulate. We practice mettā (love, or loving-kindness) and it is indeed a wonderful divine abiding, but why don't we have more instructions on how to practice compassion?

In actual practice, I've been to a monastery (Amaravati) twice, and at the time I was suffering, and when one is suffering one can sense who has compassion and who doesn't. I personally didn't feel compassion as pervading that place. The people and the monks and nuns seemed very happy, wise, intelligent, good and well-mannered, but I didn't feel cared for - it was more as if everyone was focused on their own personal development.

When Mahāyānists would criticize Theravādins as "selfish", I was always a bit hurt by that. In my mind was "How can they say that?". But earlier this year, when I sort of moved to the other side myself, I thought of Theravāda as selfish myself! I thought there is this obsession with personal attainments rather than that of selfless caring, cherishing and compassion for others to the degree emphasised in Mahāyāna.

The above all may seem like a criticism towards Therāvada. So why did I come back to my roots then, since I've been a Theravādin for more than 11 of the 12 years as a Buddhist now? Because I went back to my original assumption that the sūtras of Mahāyāna were most likely not delivered by the Buddha. I appreciate a lot of what Mahāyāna and Vajrayāna teach, especially compassion, Buddha-nature, emptiness and bodhicitta, but how could the sūtras have been preserved in the Dragon realm for "more intelligent future generations", etc.

For a while there, I lost a little bit of my faith there in both, but then a Theravāda monk on Facebook seemed upset that I had gone to Tibetan Buddhism and explained how it was a "blend of Buddhas teachings and Hinduism and Tibetian culture; most of the Tibetan teachings are NOT given by the Buddha" and that "Therawada is the direct linage of Buddha's original sangha" finally asking me "Do you want to follow a non-enlightened philosophy or dhamma of the Buddha, enlightenment teaching?" and I was stirred and realised this was true, so I "came back home".

Anyway, back to the topic of the thread, compassion in Theravada. I simply wish there was more of it. When I had that deeply compassionate experience in February, which was caused by a deep seeing into and awareness of the immense suffering of human beings simply as I was walking around Wythenshaw, Manchester and the resulting empathy which swelled in my heart, my whole vision of life overturned. I had already been cultivating wisdom and compassion for months and had gained a great deal of happiness, and I was also counselling people online having learned through my own experiences of suffering and the overcoming of it, so this profound experience was like a culmination of it.

The point is that it was probably one of the most beautiful feelings I had ever felt in my life. And this is what I wrote shortly after my experience:

"Suffering awakens compassion. Compassion awakens the heart. When the heart is awakened there is joy within you and more joy and less pain around you.

If you focus on looking at cruelty, cruelty will obscure the heart. Then you suffer and you make others suffer.

If you see the suffering within you and around you, and you arouse the feeling of deep empathy and a willingness to help, you will be filled with a feeling you will find difficult to describe, a feeling so tender and loving, that makes you forget about yourself and your own pain but rather to look for the pain and suffering all around us. The feeling becomes overwhelming and you realise there is more in the world than just what you thought was its centre (you) - the people and beings around us.

Not only does this lead to deep emotional states - but if they are skilful ones - not feelings of pity or shadenfreude, let alone cruelty - but feelings of interconnectedness, the fact that we all matter, we are here on this Planet to help each other, recognising our own common struggle as human beings overwhelmed with all sorts of troubles, difficulties and pain - physical, mental, relational, etc.

People speak of love, but not so much of compassion. Maybe there is fear that one will be affected negatively by the pain of others and one will have to suffer, too. Quite the contrary - you are affected, deeply so, but it is the most profound feeling of caring and empathy that embraces another - or many others - and dispels the darkness of the night.. and makes you sob like a little kid when you watch the below video though you are a grown man <3

And in the end you feel profound peace, well-being and harmony with yourself and everyone and everything around you, while they, in turn, feeling protected and safe, respond with a smile - so gentle and warm - that your heart warms even more and a soft, fresh, breeze pervades the sky...

And then you realise why we were all put on Earth in the first place."

So yes, in Theravāda we practice a lot of mettā-bhavanā and that's great, I've also felt that selfless loving-kindness for human beings and the feeling is also very uplifting, but compassion, to me seems deeper and more beneficial for both the one who feels it and the one who feels being cared for, yet it's not as emphasized either in theory or in practice, it seems. Which would give valid ground for Buddhists of other schools to criticize us.

The teaching of compassion is there in Theravāda, don't get me wrong, but it's not emphasized enough, in teachings, in books, or put into practice as much as it should - in my humble opinion.

Still, a good saying is: "Be the change you wish to see in the world." So I'll just stick to making it a cornerstone of my practice along with wisdom and virtue and put it in action again. Because compassion in action may indeed be "the highest thing in the world."

Thank you for reading.

[retrofuturist]

Greetings Stiphan,

My take is that compassion is to be cultivated for the suffering of others. The specifics of the suffering do not matter, as all specifics simply boil down to dukkha. In fact, I find it best not to dwell on the specifics, as that could lead one to dwell upon subjects which are not beneficial to the mind. Perhaps this may account in part for why there isn't much in the way of explicit and detailed instruction to be found.

In many ways, karuna is actually the mirror image of mudita, i.e. joy at the well-being and achievements of others. If I was going to suggest a brahma-vihara that gets neglected even more than compassion, it would by altrustic/sympathetic joy.

I see karuna and mudita as dynamic counter-points, whereas upekkha and metta are more stable, more balancing, and less reliant on concepts for context. For this reason, I'd be more inclined towards the latter two as a basis for meditation.

Metta,
Paul.

[Lombardi4]

If I was going to suggest a brahma-vihara that gets neglected even more than compassion, it would by altrustic/sympathetic joy.

Metta,
Paul.

I fully agree! Sympathetic joy is really neglected! I prefer calling it: "enthusiasm about others" or "rejoicing in others' success", but these are too wordy. I love that brahmavihāra! It was strongest in me in my first year as a Buddhist, probably at the time more than any of the other 3 divine abidings, and it was amazing.

But since most people are burdened with problems and not as many are as happy or successful, it's probably good to practice more compassion and focus on that more than the other 3. I am not underestimating loving-kindness and equanimity, or sympathetic joy, but I've felt all four and as great as all of them are, compassion to me seems to be the most profound - and probably the most difficult to muster as well.

The point of the thread is: Do you think compassion is indeed not emphasized enough in Theravāda theory and practice as it should be?

There is much talk about and doing of samatha and vipassanā and mettā and precepts and personal effort and wisdom - in no particular order - but compassion seems less important than any of these. And when you look at it, all those (except mettā) are to do with personal development, not so much about caring or being concerned about others...

Also, aren't people are just so obsessed with making it to arahantship or reaching jhānas and with other peoples' attainments, but where is the social aspect, the caring for or helping others along the path to arahantship?

[retrofuturist]

Greetings Stiphan,

The point of the thread is: Do you think compassion is indeed not emphasized enough in Theravāda theory and practice as it should be?

From what I hear of contemporary metta meditation instructions, many of them appear to actually be a hybrid of metta and karuna. To that end, it doesn't fare too badly.

I think karuna is actually a little risky to be honest, for the reasons I outlined above, and if not managed maturely it may lead some to a depressive emo state and/or to become radical activists.



Mahayana and Vajrayana practices which encourage one to take upon another's suffering as your own are misguided IMO, because they do nothing whatsoever to alleviate the other's suffering.

Also, aren't people are just so obsessed with making it to arahantship or reaching jhānas and with other peoples' attainments, but where is the social aspect, the caring for or helping others along the path to arahantship?

It's a balance. Often people who myopically make meditation the crux of their practice find that their practice falls apart away from the cushion. I find that if metta is a true lifestyle choice, then one is naturally disposed to regard others in an amenable manner. Being such, caring and helping is a natural inclination... and all without the risk of becoming an emo.



Metta,
Paul.

[Dhammanando]

In Mahāyāna, in contrast, compassion is dealt a central place. When I think of it, it seems that their two most cherished qualities are prajñā (wisdom) and karuṇā (compassion). Although, strangely, it is missing from their six perfections (pāramitā): generosity, virtue, patience, concentration and wisdom.

Compassion is also missing from the Theravāda's list of ten perfections. It's absence is owing to the fact that compassion precedes all of them. Indeed it is compassion that makes a perfection a perfection.

Kā panetā pāramiyo ti? Taṇhāmānadiṭṭhīhi anupahatā karuṇūpāyakosallapariggahitā dānādayo guṇā pāramiyo.

“What then are the perfections? The perfections are the virtuous qualities, starting with giving, when they are unspoilt by craving, conceit or wrong view and encompassed by compassion and skilful means.”
(Cariyā-a 276-7)

[Lombardi4]

In Mahāyāna, in contrast, compassion is dealt a central place. When I think of it, it seems that their two most cherished qualities are prajñā (wisdom) and karuṇā (compassion). Although, strangely, it is missing from their six perfections (pāramitā): generosity, virtue, patience, concentration and wisdom.

Compassion is also missing from the Theravāda's list of ten perfections. It's absence is owing to the fact that compassion precedes all of them. Indeed it is compassion that makes a perfection a perfection.

Kā panetā pāramiyo ti? Taṇhāmānadiṭṭhīhi anupahatā karuṇūpāyakosallapariggahitā dānādayo guṇā pāramiyo.

“What then are the perfections? The perfections are the virtuous qualities, starting with giving, when they are unspoilt by craving, conceit or wrong view and encompassed by compassion and skilful means.”
(Cariyā-a 276-7)

Thank you, Bhante. This is profound; it's almost as if it is "by default" already there... but who would know that if it they hadn't read this particular quote thanks to someone like you?

[paul]

The shortcoming of the brahmaviharas is revealed in their name, their practice can only result at best in rebirth in the brahma realm.

“However, even though the brahmaviharas are often described as awareness-releases, they are never described as discernment-releases. This means that, on their own, they cannot release the mind from ignorance (AN 2:30); they are not a sufficient practice for bringing about total release—a point dramatically made in MN 97. There Ven. Sariputta teaches the brahmaviharas to a dying brahman, Dhanañjanin, who upon death is reborn in a brahma world. Later, when Ven. Sariputta goes to see the Buddha, the latter chastises him for leading Dhanañjanin to rebirth in an “inferior” brahma world and not further, to the noble attainments.”—-“Right Mindfulness”, Thanissaro Bikkhu.

[retrofuturist]

Greetings Paul,

their practice can only result at best in rebirth in the brahma realm...

Yet if awareness of the impermanence of metta is cultivated, the future is bright!

AN 4.126 Metta Sutta

"Monks, there are these four types of individuals to be found existing in the world. Which four?

"There is the case where an individual keeps pervading the first direction[1] — as well as the second direction, the third, & the fourth — with an awareness imbued with good will. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will. He regards whatever phenomena there that are connected with form, feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. At the break-up of the body, after death, he reappears in conjunction with the devas of the Pure Abodes. This rebirth is not in common with run-of-the-mill people.

"Again, there is the case where an individual keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with compassion... appreciation... equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from ill will. He regards whatever phenomena there that are connected with form, feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. At the break-up of the body, after death, he reappears in conjunction with the devas of the Pure Abodes. This rebirth is not in common with run-of-the-mill people.

"These are four types of individuals to be found existing in the world."

Does anyone know if there are equivalent instructions for the other brahma-viharas, including karuna?

Metta,
Paul.

[Lombardi4]

Greetings Paul,

their practice can only result at best in rebirth in the brahma realm...

Yet if awareness of the impermanence of metta is cultivated, the future is bright!

AN 4.126 Metta Sutta

"Monks, there are these four types of individuals to be found existing in the world. Which four?

"There is the case where an individual keeps pervading the first direction[1] — as well as the second direction, the third, & the fourth — with an awareness imbued with good will. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will. He regards whatever phenomena there that are connected with form, feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. At the break-up of the body, after death, he reappears in conjunction with the devas of the Pure Abodes. This rebirth is not in common with run-of-the-mill people.

"Again, there is the case where an individual keeps pervading the first direction — as well as the second direction, the third, & the fourth — with an awareness imbued with compassion... appreciation... equanimity. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with equanimity: abundant, expansive, immeasurable, free from hostility, free from ill will. He regards whatever phenomena there that are connected with form, feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. At the break-up of the body, after death, he reappears in conjunction with the devas of the Pure Abodes. This rebirth is not in common with run-of-the-mill people.

"These are four types of individuals to be found existing in the world."

Does anyone know if there are equivalent instructions for the other brahma-viharas, including karuna?

Metta,
Paul.

In your own quote, Paul.

[Justsit]

In the interest of accuracy, the group pictured is a tiny splinter TB group that opposed the teachings of the Dalai Lama on a particular deity; the group is now defunct. Authentic TB does not teach raised fists and screaming at people as Buddhist practice.

[retrofuturist]

Greetings Stiphan,

In your own quote, Paul.

Sweet! I got tricked by the fact the sutta was called the Metta Sutta, instead of the Brahmavihara Sutta!



Metta,
Paul.

[rolling_boulder]

Just because the brahma viharas are not emphasized in modern Theravada doesn't mean they are not central to the Buddha's original teaching.
See kalama sutta, etc.

Compassion is just a flavor of metta, btw, metta for those who are suffering.

[DooDoot]

In actual practice, I've been to a monastery (Amaravati) twice, and at the time I was suffering, and when one is suffering one can sense who has compassion and who doesn't. I personally didn't feel compassion as pervading that place. The people and the monks and nuns seemed very happy, wise, intelligent, good and well-mannered, but I didn't feel cared for - it was more as if everyone was focused on their own personal development.

Maybe the monastic compassion is allowing people to learn whether monasticism is suitable for them? In my experience of monasticism, visitors who required emotional support were often encouraged to leave the monastery. This is probably because the purpose of a monastery is focused on personal development, self-reliance &, most importantly, refuge in the teachings & the path.

Dhammapada 160. One truly is the protector of oneself; who else could the protector be? With oneself fully controlled, one gains a mastery that is hard to gain.

[Spiny Norman]

When Mahāyānists would criticize Theravādins as "selfish", I was always a bit hurt by that. In my mind was "How can they say that?". But earlier this year, when I sort of moved to the other side myself, I thought of Theravāda as selfish myself! I thought there is this obsession with personal attainments rather than that of selfless caring, cherishing and compassion for others to the degree emphasised in Mahāyāna.

I think there is a greater emphasis on compassion in Mahayana, and that it is a more outward-looking practice.

Perhaps we need a greater emphasis on Right Intention?
https://www.accesstoinsight.org/ptf/dha ... index.html

[dharmacorps]

My observation has always been that mahayana folks emphasize what I would call soft compassion, that is to say, sympathetic, gentle, tenderness. That is a good thing to have sometimes. But Theravada teachers and monks can have firm compassion-- the compassion that helps you draw on strength and inner resources. They give you tools. Sometimes that compassion can even be fierce. I have always felt that compassion was there and the intent was towards liberation. My concern with those who focus on "soft" compassion is that it is not always empowering. It can make you dependent on a teacher like a parental figure or significant other which can be dangerous.