In Buddhism, compassion is the wish for others to be free from suffering and the causes of suffering. It is based on appreciating other people’s feelings, especially when we’ve gone through the same ordeal. Even if we’ve never experienced what they’re going through, we can put ourselves in their shoes and feel how awful it must be. Imagining how much we'd want to be free of it, we strongly yearn for others to be free as well.

The Nikāyas concisely organize the types of merit into three “bases of meritorious deeds” (puññakiriyavatthu): giving, moral discipline, and meditation. Text V(...) connects the bases of merit with the types of rebirth to which they lead. In the Indian religious context, the practice of meritorious deeds revolves around faith in certain objects regarded as sacred and spiritually empowering, capable of serving as a support for the acquisition of merit. For followers of the Buddha’s teaching these are the Three Jewels: the Buddha, the Dhamma, and the Saṅgha. Text (V...) extols these as each supreme in its particular sphere: the Buddha is supreme among persons, the Dhamma among teachings, and the Saṅgha among religious communities. The text proposes an interesting twofold distinction of the Dhamma Jewel: among all conditioned things (dhammā saṅkhatā), the Noble Eightfold Path is supreme; among all things conditioned or unconditioned (dhammā saṅkhatā vā asaṅkhatā vā), Nibbāna is supreme. Merely having confidence in the Three Jewels, that is, reverential trust and devotion toward them, is itself a basis of merit; but as the verses attached to the sutta make clear, the Buddha and the Saṅgha additionally function as the recipients of gifts, and in this role they further enable donors to acquire merit leading to the fulfillment of their virtuous wishes. More will be said about this aspect of merit just below

As the king of the Dhamma, the Buddha takes up the task of promoting the true good, welfare, and happiness of the world. He does so by teaching the people of the world how to live in accordance with the Dhamma and behave in such a way that they can attain realization of the same liberating, Dhamma that he realized through his enlightenment. The Pāli commentaries demonstrate the broad scope of the Dhamma by distinguishing three types of benefit that the Buddha’s teaching is intended to promote, graded hierarchically according to their relative merit: Welfare and happiness directly visible in this present life (diṭṭha-dhamma-hitasukha), attained by fulfilling one’s moral commitments and social responsibilities; Welfare and happiness pertaining to the next life (samparāyika-hitasukha), attained by engaging in meritorious deeds; .  The ultimate good or supreme goal (paramattha), Nibbāna, final release from the cycle of rebirths, attained by developing the Noble Eightfold Path.

 ‘This noble truth of the way leading to the cessation of suffering has been developed’: thus, monks, in regard to things unheard before, there arose in me vision, knowledge, wisdom, penetration, and light.   

“I considered: ‘Not only Āḷāra Kālāma has faith, energy, mindfulness, concentration, and wisdom. I too have faith, energy, mindfulness, concentration, and wisdom. Suppose I endeavor to realize the Dhamma that Āḷāra Kālāma declares he enters upon and dwells in by realizing it for himself with direct knowledge?’ 

We can see from these texts that the Buddha does not clamor for changes merely in the outer structures of society. He demonstrates that these dark phenomena are external projections of the unwholesome proclivities of the human mind and thus points to the need for inner change as a parallel condition for establishing peace and social justice

"Inconceivable is the beginning,  disciples, of this faring on. The earliest point is not revealed of the running on, the faring on, of beings, cloaked in ignorance, tied by cravingSAṀYUTTA NIKĀYA

Línjì Yìxuán (臨済義玄; Wade-Giles: Lin-chi I-hsüan; Japanese: Rinzai Gigen) (?–866) was the founder of the Linji school of Chán Buddhism during Tang Dynasty China. Linji was trained by the Chan master Huangbo Xiyun (Huángbò Xīyùn; 黃蘗希運; Huang-Po Hsi-Yun), but enlightened by the reclusive monk Dàyú (大愚). He suddenly realized the emptiness of thoughts, words, and philosophical explanations, and that truth was to be found within the self, in everyday existence. Linji’s teachings encouraged people to have faith that their natural spontaneous mind is the true Buddha-Mind, and to enter simply and wholeheartedly into every activity. When Linji’s students told him they were searching for deliverance from this world, he would ask them, “If you are delivered from this world, where else is there to go?”

The Diamond Sūtra is a Mahāyāna sūtra from the Prajñāpāramitā, or "Perfection of Wisdom" genre, and emphasizes the practice of non-abiding and non-attachment. The full Sanskrit title of this text is the Vajracchedikā Prajñāpāramitā Sūtra.