Compassion is one of many qualities which known well as the characteristic of the Buddha, the founder of Buddhism, this actually can be included to all religious founders. The founder will be recognized among each religion as the one who full of compassion, why? If we think of the history, to teach any doctrine is not easy. Jesus, the founder of Christianity, grew up in the Jewish area, the Buddha in the Hindu area and so on, the new teaching, of course, must have something contrast to the old belief and must be protested. Therefore the new founders must face some obstacles in their mission and will accomplish only by sacrifice oneself benefit, that kind of sacrifice literally called the compassion or Karuna. This term becomes always quoted and emphasized in Buddhism both Theravada and Mahayana (and Vajrayana). This paper will elucidate some points and give details depicted in the scriptures in order to be the further benefit in criticize of all readers.
Compassion in Other religions (Christianity)
As mentioned above, the compassion is not talked to only in Buddhism, many Christians who are familiar with the Bible will so often see this word and many places are replaced by the word Mercy. However, they can be synonyms of each other. Jesus did not only help beings by teaching but also by curing the disease, both of these can be called that the doctor of Physical and mental diseases as the following verses;
Matthew 20-34 So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.
Matthew 6-34 And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things.
The second is more emphasized, in Christianity, only by ordinary doctors, they can cure such kind of sickness but for Jesus, who was sent by God, the highest aim is to lead people to the right way which is called the eternal happiness after the death and live with God in the heaven forever. This is only few details discussed about Christianity because it just want to give some example about the Compassion and this paper, according to the topic, will be referred to mostly the Theravada and Mahayana’s concept of compassion.
Development of the term Compassion or Karuna
No body knows exactly when this term is used as well as its development, we can assume from the scripture and think of possibility in terms of former belief and the purpose of teaching, one place where well-known as “The sublime states of mind” Brahmavihara (Anguttatanikaya Pancakanipata 252) is interesting enough to make as the hypothesis here, there are 4 factors namely
Metta Lovingkindness (used for the equal status ones)
Karuna Compassion (used for the lower status ones)
Mudita Sympathy joy (used for the better status ones)
Upekkha Equanimity (used to make balance in every situation, emphasized on wisdom, not to be bias and see what they really are)
This doctrine seems to be important in every period especially in ancient India, there, most of people believe in God or Brahma who is the creator, protector (and destroyer) of the world. By this belief, when any problem arises, people will ask God some help that they never think to solve it by themselves (This doctrine called Issaranimmanahetuvada). After the Buddha gained enlightenment, he retaught people to far away form asking for help and let them solve all problems by their ability (right knowledge). As a result, these doctrines (4 factors of sublime states of mind) would be taught to solve the problem since today, it is not necessary to wait for God that we cannot make sure that when he will come and help us? By this reason, this doctrine becomes famous and can be held as the one main point of Buddhism which emphasized on human’s ability.
Another source that can be possible is the biographies of the Buddha or Jataka, this book contains many hundred stories talk about the pervious lives of the Buddha. Each life, of course, shows his hero ship of different abilities to help beings such as to throw him from the cliff in order to be the hungry tigers’ food, to forgive many mistakes done by Devadatta and so on. These behaviors express the great compassion that he put on all beings which can be the model point to the next generations who want to be the Buddha and do like what he had done. This case can be the inspiration point to emphasize the Compassion concept in Buddhism especially Mahayana.
Compassion in Theravada context
The term Great Compassion or Maha karuna is used, in common sense, to refer to the Buddha’s quality. There are many qualities described in the Buddhist texts namely
In Majjhimanikaya Mulapannasaka 37
Itipi so bhagava the reputation is spread in this way
- Araham worthy
- Sammasambuddha fully self-enlightened
- Vijjacaranasampanno perfect in knowledge and conduct
- Sugato well-gone
- Lokavidu knower of the world
- Anuttaro purisadammasarathi the expert of human-training
- Sattha devamanussanam the teacher of gods and men
- Buddho awakened
- Bhagava analyst
These are so famous among the field of Buddhist study and well-known in the verse of chanting. All of them, after observe the meaning, seem there is nothing concern to the compassion obviously, in criticize, if we ask the question that why he want to be the Buddha? Or why he has to be the expert of human-training and teacher of gods and men? Of course, the proper answer is to free him and beings from suffering. This way of answer can imply the compassion so well. Another place is Visuddhimagga Tika 1/258 (The sub-commentary of the way to purification) classified the quality into 2 main points;
Attahitasampatti To have achieved one’s own welfare
Parahitapatipatti Practice for the welfare of others
This is focused to the duty before becoming the Buddha and after, at least, it shows that even in Theravada, after any Buddha accomplishes his own duty, he never abandon others but will help and exert as much as he can. The Buddha however, according to the Visuddhimagga Tika 1/1, the Buddha must full of 3 kinds of these qualities;
Panna Guna wisdom
Visuddhi Guna Purity
Karuna Guna Compassion
The first story that talks about the Buddha’s compassion is after he became enlightened and still sitting beneath the Bodhi tree. Mahavagga Pali says that soon after enlightenment, he became hesitated to teach the doctrine under the reason that his doctrine found newly is difficult and not suitable for foolish human beings (like us) who attach and desire on the world. Then God (Brahma) knew his thinking and came to invite him to teach by saying that there are someone among them are intelligent and can be enlightened easily. Ultimately, the Buddha, out of compassion, began to teach. This story can be guessed that if he had to teach because of other’s invitation, how can say that because of compassion? He does not have the real intention(?) Ven. Buddhaghosa explained in his book named Samantapasadika (the commentary of Mahavaggapali Vinayapitaka) that (Jananti hi Buddha evam vitakkite brahma acantva dhammadesanam …….brahmagaruko hi lokasannivasoti)
“Indeed, the Buddha knows well that if he shows the hesitation to teach the Dharma what he enlightened, the God (Brahma) will come and invite him to teach…. This purpose is to make more faith among human beings because they all, at that time, believe in God (Brahma).” That is if even God must come to the Buddha and request him to teach, it can guarantee to the quality of the Buddha and his doctrine. However, the way to cultivate three qualities will be explained below.
How can Mahakaruna or the great compassion arise?
It should refer to the Visuddhimagga Tika 1/1 (mentioned above). In Theravada, the Compassion cannot arise without the great knowledge. What kind of knowledge? The knowledge which realizes the truth of the world that contains of suffering, impermanence and being non-self (Tilakkhana). This can make confusion to many who do not understand Buddhism well like the doctrine of suffering, sometimes, it used to be claimed that Buddhism is the religion of suffering, teach only suffering. Here, suffering is not be taught by the Buddha to be suffered but it is the truth which is going on and takes over every beings (including all things) whether they will know or not. The Buddha just finds this truth and guides us to be free from them (that is to get the real happiness). So the Buddha, after seeing this truth, cannot run alone because of compassion on beings as mentioned on Suttantapitaka Kuddakanikaya Patisambhidamagga about his Ňãna (knowledge), one of them called Mahakarunasamapattinanam that is the knowledge of considering the danger of the world and need to help beings (to free from it), this is included as the one kind of many knowledge which held by only the Buddha, not common for arahanta. Again, the great compassion will arise when that one is full of the actual knowledge.
The difference of The Great Compassion (Mahakaruna) and Compassion (Karuna).
To observe from the forms of writing, it can be interpreted directly that the great compassion must refer to the extraordinary level which agreed to be appropriate to the Buddha only, so the compassion, in this way must point to the common meaning that everybody can perform it. Actually, in language using, it must depend on the context, that means we have to think of the possibility that who or which one is referred by the author? In this case, it cannot exactly make decision as two above definitions because in Visuddimagga Tika, the term Karuna compassion (without Maha or great) is meant to the Buddha. However, the term Maha mostly refers to the Buddha namely mahaparinibbanasutta the discourse of the death of the Buddha, Mahavamsa the clan of the Buddha, Mahapadanasutta the biography of the Buddha and so on. However, when, in some case, some places used the compassion and some used the great compassion, it should not be serious about the term and both can be suitable.
Compassion in Mahayana
The sources of Mahayana will be quoted here are from 3 sutra that is Vimalakirti Nidesh Sutra, Vajrachedika Prajnaparamita sutra and Lankavatara Sutra. The great compassion, in Mahayana’s view, more emphasized than Theravada. In the commentary of Vajrachedika Prajnaparamita sutra which explained by Ven. Thich Nhat Hanh, in the first chapter that the sutra talks about the Buddha stays with the 1250 followers and his round for alms, gives the explanation to the advantage of going for alms food in the nice way. “That is seeking alms food is a way to cultivate non-discriminating mind and also to be in touch with different classes of people to guide them in the practices taught by the Buddha (page 30)” By this commentary, we can see the concept of Mahayana that every step of act should be useful and practice the compassion to help others by every way (even during alms seeking) So this point shows us the influence and emphasis of compassion concept so well.
We can say that Mahayana arises, one of many reasons, because of compassion idea, that is to be only Sravaka or follower is quite selfish in terms of thinks of oneself and needs to be free alone (in Mahayana concept).
If anyone used to study Theravada, s/he probably cannot accept this charge because even the arahantas, if they still be selfish or discriminated, they cannot become arahantas (the one who kills his enemy that is defilement). One book that I found in Theravada and points the same way as be claimed is Samantapasadika written by Ven.Buddhaghosa, in the section of Bahiranidana. This story talks about the biography of Ven.Mokkalliputtissathera who was a leader in the 3rd Buddhist council and wrote the Kathavatthu (one book of Abhidhammapitaka), firstly he became a novice under Ven.Siggava Thera, he was taught Suttapitaka, Abhidhammapitaka and how to practice meditation, after becoming a novice for a few days, could become Sotapanna. His teacher thought “if he would tell more how to practice, novice would become arahanta and stop learning which considered as the main point to protect Buddhism in the future.” Ultimately, a novice was sent to the Ven. Canthavajji Thera, continued his learning, became the expert of Tipitaka and became arahanta accordingly.
It would not like to believe that we will find such kind of idea in Theravada’s concept. It seems when anyone becomes arahanta, he will become selfish simultaneously (that means to stop even study, abandon the beings and get off from the samsara without any compassionate mind). Personally, I think this idea (of that story) possibly received from Mahayana, we can see from the writing style of Kathavatthu, Ven. Mokkalliputtissa Thera knew well about many ideas and philosophy at that time, it shows how much Mahayana itself was famous. No need to talk about Samantapasadika which written later. I want you to think of many monks in the Buddha’s time, Ven. Sariputta, Ven. Kassapa, Ven.Upali, especially the last 2 ones, even though they became arahanta soon after becoming monks but they never stopped their learning or protection of religion, ultimately the 1st Buddhist council accomplished by them as leaders. This is some frames to show the huge influence of Mahayana concept of compassion. Now we should back to Mahayana Sutra and discuss.
The Qualities of Bodhisattva in sutra as the aspect of compassion
“A bodhisattva’s Buddha field consists of the four immeasurable. When he attains enlightenment, living being who live by love, compassion, joy and impartiality will be born in his Buddha-field.” (Vimalakirti Nidesutra, translated by Robert A.F. Thurman Page 8)
This verse refers to the term compassion, firstly it just wants to tell the qualification of one who will be born in the Buddha’s field (Buddhakasetra), that one refers to the Bodhisattva, means the one who will become the future-Buddha must practice the given ways namely living by love, compassion and so on. In comparison, this idea is not different from Theravada. Other interesting verses which talks about the quality of bodhisattva is
“Therefore you should teach the Dharma by keeping your mind on this, you should adapted in regard to the spiritual faculties of living beings, by means of the correct vision of the wisdom-eye, manifesting of the great compassion………”(ibid page 16)
“The Bodhisatva loves all living beings as if each were his own child, he becomes sick when they are sick and becomes cured when they are cured. You ask me, Manjusri, whence comes my sickness, the sicknesses of bodhisattva arise from the great compassion.” (ibid page 34)
This verse shows the depth of intention of bodhisattva to help others until one must become sick just sees other’s sickness. However, it should be comprehended that it is only the metaphor, if we hold as the truth, how bodhisattva can help others while he himself is so weak?
In another famous book The Lankavatara Sutra Mahayana Text D.T. Suzuki describes
“19. I give myself up to serve the Buddhas and their sons, there is nothing with me that I do not give up for their sake, Great Muni, have compassion on me.” (Page 6)
This verse takes the vow and gives admiration to the Buddhas (Great Muni), one point should be observed here is the word Buddhas was mentioned in plural form which does not focus on only Sakyamuni Buddha as often referred by Theravada. It is the common concept of Mahayana that everyone can and must be the Buddha under the reason that that status can help beings much more than normal arahanta as the following stanza
“58 the Bodhisatva, mahasatva may not enjoy by himself the bliss of cessation, the bliss of samapatti, but should think compassionately of other beings and keep ever fresh his original vow. Mahamati, in whatever exalted and blissful state of self-realization the bodhisattva may find himself, he should never exert himself in the exalted and blissful state of self-realization as attained by the Sravakas.” (Page 53)
Notably, Mahayana also has the rule of compassion performing, every feeling of wanted to help cannot be called compassion and some kind of thinking is not supported to do, Compassion in Theravada must go together with the right knowledge Ňãna as well as Mahayana, it must go together with realizing of emptiness, that means not to attach in any beings and gaining such as Sotapanna or Buddha which can be learned more from Vajrachedika Prajnaparamita Sutra.
Summary
According to Buddhism, whether any doctrine, there is no any concept to urge the follower become selfish or think of only oneself, even Paccekabuddha (the private Buddha) or Arahanta (Anubuddha) never thinks to be safe alone. They cannot help beings as much as the Buddha not because of uncompassionate mind but ability in teaching, this fact should be accepted even in our recent society. It should not be forgotten that to blame the Private Buddha or Arahanta is one expression of uncompassionate feeling. However, when this doctrine is emphasized by Mahayana, it cultivates many good and beneficial results, the small point, humans in society will throw away the selfishness and look at their faces as the good friends (Kalyanamitra) who must support each other to the higher lever of living. The great point is to remind each other think of the Buddha as a hero who shows himself in the way of compassion, many times he was harmed or killed by Devadatta, to be angry or reacted is useless, the great one can spend that situation, which is so bad in other’s eye, to fulfill Paramita, practice forgivingness by putting compassion on. You are expected to pick up this doctrine and increase it in the way of practice like Mahayana who looks at the small thing and develop it until become the special characteristic of its school. Moreover, it can be useful and beneficial for numberless beings that are waiting for help.
