Metta and Karuna

From my experience, metta is when you wish good things for others and karuna is when you understand people’s present or future suffering. If someone is suffering, you can feel compassion. If you know someone is going to suffer in the future, you can also feel compassion for them. You don’t have to necessarily feel sad for others, but you have to understand their sufferings and sympathize with them. For example, just as I don’t want to suffer, others don’t want to suffer as well.

I find that when I practice compassion (karuna) meditation, I become happy.

The challenge is to know when you are practicing loving kindness and when you’re practicing compassion. I used to mix the two in the past. When I practiced compassion meditation, it usually turned into loving kindness meditation in the past.
The phrase “May this person be free from suffering” can be meditated upon with either loving kindness or compassion. If you focus more on wishing for a person’s welfare and happiness, it’s loving kindness. If you focus more on understanding their suffering and sympathizing with them, it’s compassion.

This is how I understand it. I hope this is helpful. If anyone would like to say anything related to this based on the scriptures or their personal experiences, please feel free to do so.

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It is a good topic.
nina van gorkom

Compassion is different from loving kindness. Loving kindness is the cetasika which is non-aversion, adosa. This cetasika arises with every sobhana citta, but when it has the special quality of loving kindness, metta, it is directed towards beings; it “sees the lovableness of beings”, according to the Visuddhimagga and and promotes their welfare. when there is loving kindness one treats others as friends. Compassion wants to allay beings’ suffering. Thus, the objectives of loving kindness and compassion are different. For example, in the case of visiting a sick person, there can be moments of loving-kindness when we give him flowers or wish him well, but there can also be moments of compassion when we notice his suffering.

We may think that since compassion is directed towards beings who are suffering, there cannot be pleasant feeling accompanying it. However, compassion can arise with pleasant feeling or with indifferent feeling. One can with joy alleviate someone’s suffering

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