Compassion

An Appropriate Response

When we practice compassion, we embody an impossible vow. 

The bodhisattva vow describes, to some extent, a reality that we know is not possible—a cessation of all of the suffering in this world. At the same time, the vow affirms its own unachievability. We know it’s not possible to alleviate all of the distress and affliction in this world, but we act as if it is possible to do so. These vows reflect the two primary orientations of compassion: the receptive aspect that is willing to listen to the cries of suffering of the world and the outward-turning aspect that is willing to engage with the world to alleviate that suffering. 

Compassion is a broad-spectrum word: it includes meanings of patience, forbearance, tolerance, resilience, empathy, courage, and dedication. The Pali term for compassion is actually two words: anukampa karuna. Anukampaliterally means “to tremble with.” This meaning points to the empathic dimension of compassion that resonates with and is touched by the suffering of another, as well as to the quivering of the heart in the face of suffering. The other and perhaps more familiar word, karuna, derives from the Sanskrit root meaning “to do or to make” or, in one version, “to turn outward.” Karuna captures the dimension of compassion that responds to the situation and seeks to alleviate suffering through action. There’s a dynamic relationship between these two aspects of compassion, because our engagement in the world must be attuned to the situation, which requires us to be present and listen deeply.