Love and compassion are qualities essential to our stature as true human beings, and jointly might be considered the capacities that most distinguish us from the animals, except that animals sometimes display more kindness towards one another…..and towards people…..than we do. In the teachings of the Buddha, love and compassion are regarded as the foundation of ethics and important criteria of right speech and right action. They are also qualities to be developed by meditation. The Buddhist texts call love and compassion brahmavihara, “divine abodes,” for they manifest our inherent divinity even while we dwell in a human body. For Buddhism, love and compassion should be balanced by wisdom, insight into the real nature of things, which alone can permanently eradicate the mental defilements that bind us to samsara, the “round of birth and death.” But the meditative practices of love and compassion purify the mind of such constricting emotions as resentment, ill will, anger, and callous indifference, which cause misery for ourselves and others. They promote communal harmony and break down the barriers that confine us in the prison cage of the ego. By developing love and compassion, our hearts can expand and radiate immeasurable good will to everyone we meet.
In popular Buddhism, love and compassion are sometimes spoken of as if they were near-synonyms, but Buddhist philosophical texts represent these two qualities by different words, each with its own distinct meaning. In Pali, the language of the oldest surviving Buddhist texts, these words are metta and karuna, which I render respectively as “loving-kindness” and “compassion.” While the two are closely connected, they are distinguished by a subtle difference in tone. The Visuddhimagga, a fifth-century meditation treatise, explains loving-kindness as the wish to promote the welfare of beings, and compassion as the feeling of empathy that arises when we feel the suffering of others as our own (chap. IX, §§93-94)1.  Loving-kindness is opposed to ill will and hatred, while compassion is opposed to cruelty and violence. A person of loving-kindness doesn’t bear ill will or resentment towards others. A compassionate person doesn’t wish harm for others. Such a person’s heart is stirred on seeing others suffer, and he is moved to act to remove their suffering.
Loving-kindness is said to be the basis for compassion, for in order to feel empathy with those who suffer we first must sincerely wish for their well-being, and precisely this is the function of loving-kindness. It is the feeling of love for beings that makes us care about their happiness and suffering. Consequently, when they meet suffering, we feel their pain as our own and make an effort to relieve them of their pain.
PUTTING COMPASSION INTO ACTION
One of the strong points of Buddhism is its powerful meditative methods of developing loving-kindness and compassion. While all great world religions praise love and compassion, Buddhism stands out in offering precise, step-by-step techniques for awakening and cultivating these sublime virtues. It is perhaps because of this valuation of love and compassion that so many people who have visited traditional Buddhist countries have found their citizens warm, kind, and friendly.
At the same time, however, I believe that traditional Buddhism has a critical weak spot. This is an insufficient emphasis on expressing love and compassion in concrete action aimed at promoting a more just and equitable social order. We Buddhists tend to treat love and compassion as exalted mental states, which we value because they help us overcome negative personal qualities like anger, hatred, ill will, and spite. In my opinion, which some might find provocative, traditional Buddhism does not sufficiently stress the need to mobilize love and compassion as motives for pursuing social justice and a more harmonious world. While Christians have shown a keen interest in learning from Buddhism how to live a contemplative life, I feel that Buddhism has much to learn from Christianity about how to express love in action.
If our meditative practice of love truly plants in our hearts a genuine concern for others, we should do something positive to promote their welfare. If we truly have compassion for beings, we should work to relieve their suffering. Suppose we were to come home one day and see that our house had caught fire. Knowing that our children are inside, we would not merely stand outside, thinking, “May my children escape from this burning house!” Rather, we would do whatever is necessary to save them, and we would not desist until we were sure that our children had been rescued. Similarly, we should think of all humanity as our own children, beset by various sufferings, and do our best to bring them relief.
The ideal Buddhist practice, in my opinion, is one that unites inner meditative development with external action in the world. When we cultivate love and compassion as a meditative practice, we create in our hearts a powerful force that can be unleashed and effect momentous transformations, bringing benefits to many. But the love and compassion in our hearts have to find channels to flow out in the form of concrete action. How we express love cannot be left to chance or to the whims of raw emotion. For love to be an effective agent of change, we need to examine the opportunities available to us to help others. Then we have to select a movement or a worthy cause that awakens our passion and inspires our wish to be of service.
What exactly should one choose? The choice we make will vary from person to person. To find a suitable way to be of service, we should carefully consider the problems the world faces today, our own capacities, and the opportunities available to us to make use of these capacities. Such problems that call for our attention and concern include: global warming and the need to develop a sustainable economic model; poverty and economic inequality; hunger and chronic malnutrition; war and militarism; social oppression and the denial of basic human rights; cruelty and other forms of unethical behavior towards animals.
In this present age, so full of danger and confusion, spirituality and social engagement cannot remain separate domains each sealed off by rigid boundaries. The major social upheavals of our age have an internal origin. They all stem from a deep crisis at the core of the human soul. To heal the maladies that afflict humanity calls for something far more potent than international treaties and technological innovation. A more stable solution must be ethical and spiritual. The only solution that can truly work must begin at the foundations, within the depths of human consciousness. Most of all we need a global awakening of the wisdom that embodies timeless standards of justice, and a boundless love and compassion that extends to all living beings. But to heal the crisis of our age, love and compassion must serve as more than lofty spiritual ideals. They must become spurs to action, moving us to work indefatigably to eliminate the suffering of others and to promote their long-term welfare and happiness.