Self-Compassion and Wisdom I have questions linked with wisdom and self-compassion.

(1) Does self-compassion arise from wisdom?

(2) Does self-compassion imply accumulating joys and happiness in a context of detachment and non-craving? I.e. what is the nature of the wise person's self-compassion?

Thank you.
(1) Does self-compassion arise from wisdom? 

Yes! And out of compassion for all others. An all included wisdom &amp; compassion.

➱ 1th stage of wisdom, serious honesty:


   Rājan Sutta: The King
  
  I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta's Grove, Anāthapiṇḍika's monastery. And on that occasion King Pasenadi Kosala had gone with Queen Mallikā to the upper palace. Then he said to her, "Mallikā, is there anyone dearer to you than yourself?"
  
  "No, great king. There is no one dearer to me than myself. And what about you, great king? Is there anyone dearer to you than yourself?"
  
  "No, Mallikā. There is no one dearer to me than myself."
  
  Then the king, descending from the palace, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, "Just now, when I had gone with Queen Mallikā to the upper palace, I said to her, 'Mallikā, is there anyone dearer to you than yourself?'
  
  "When this was said, she said to me, 'No, great king. There is no one dearer to me than myself. And what about you, great king? Is there anyone dearer to you than yourself?'
  
  "When this was said, I said to her, 'No, Mallikā. There is no one dearer to me than myself.'"
  
  Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
  
  Searching all directions
  with your awareness,
  you find no one dearer
      than yourself.
  In the same way, others
  are thickly dear to themselves.
  So you shouldn't hurt others
      if you love yourself.




➯ 2nd Stage:


   Piya Sutta: Dear
  
  At Savatthi. As he was sitting to one side, King Pasenadi Kosala said to the Blessed One: "Just now, lord, while I was alone in seclusion, this train of thought arose in my awareness: 'Who are dear to themselves, and who are not dear to themselves?' Then it occurred to me: 'Those who engage in bodily misconduct, verbal misconduct, &amp; mental misconduct are not dear to themselves. Even though they may say, "We are dear to ourselves," still they aren't dear to themselves. Why is that? Of their own accord, they act toward themselves as an enemy would act toward an enemy; thus they aren't dear to themselves. But those who engage in good bodily conduct, good verbal conduct, &amp; good mental conduct are dear to themselves. Even though they may say, "We aren't dear to ourselves," still they are dear to themselves. Why is that? Of their own accord, they act toward themselves as a dear one would act toward a dear one; thus they are dear to themselves.'"
  
  That's the way it is, great king! That's the way it is! Those who engage in bodily misconduct, verbal misconduct, &amp; mental misconduct are not dear to themselves. Even though they may say, 'We are dear to ourselves,' still they aren't dear to themselves. Why is that? Of their own accord, they act toward themselves as an enemy would act toward an enemy; thus they aren't dear to themselves. But those who engage in good bodily conduct, good verbal conduct, &amp; good mental conduct are dear to themselves. Even though they may say, 'We aren't dear to ourselves,' still they are dear to themselves. Why is that? Of their own accord, they act toward themselves as a dear one would act toward a dear one; thus they are dear to themselves."
  
  That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
  
  If you hold yourself dear
  then don't fetter yourself
          with evil,
  for happiness isn't easily gained
      by one who commits
      a wrong-doing.
  
  When seized by the End-maker
      as you abandon the human state,
  what's truly your own?
  What do you take along when you go?
  What follows behind you
      like a shadow
      that never leaves?
  
  Both the merit &amp; evil
      that you as a mortal
      perform here:
  that's      what's truly your own,
          what you take along when you go;
  that's      what follows behind you
      like a shadow
      that never leaves.
  
  So do what is admirable,
  as an accumulation
      for the future life.
  Deeds of merit are the support for beings
      when they arise
      in the other world.


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 (2) Does self-compassion imply accumulating joys and happiness in a context of detachment and non-craving? I.e. what is the nature of the wise person's self-compassion?



➯ 3rd stage, supramundane wisdom: real compassion with all

It's already given under one, but maybe a ballade give wisdom for success of being really dear to oneself and so naturally to every being by leaving the states of demerits as well as merits behind:


   The Ballad of Liberation from the Khandhas
  
  Once there was a man who loved himself
  and feared distress. He wanted happiness
  beyond the reach of danger, so he wandered
  endlessly. Wherever people said
  that happiness was found, he longed to go,
  but wandering took a long, long time.
  He was the sort of man who loved himself
  and really dreaded death. He truly wanted
  release from aging &amp; mortality.
  Then one day he came to know the truth,
  abandoning the cause of suffering &amp;
  compounded things. He found a cave of wonders,
  of endless happiness, i.e., the body... ❋




➯ 4th stage: the practice out of compassion:


   Sedaka Sutta: At Sedaka
  
  The Blessed One said, "Once upon a time, monks, a bamboo acrobat, having erected a bamboo pole, addressed his assistant, Frying Pan: 'Come, my dear Frying Pan. Climb up the bamboo pole and stand on my shoulders.'
  
  "'As you say, Master,' Frying Pan answered the bamboo acrobat and, climbing the bamboo pole, stood on his shoulders.
  
  "So then the bamboo acrobat said to his assistant, 'Now you watch after me, my dear Frying Pan, and I'll watch after you. Thus, protecting one another, watching after one another, we'll show off our skill, receive our reward, and come down safely from the bamboo pole.'
  
  "When he had said this, Frying Pan said to him, 'But that won't do at all, Master. You watch after yourself, and I'll watch after myself, and thus with each of us protecting ourselves, watching after ourselves, we'll show off our skill, receive our reward, and come down safely from the bamboo pole.'
  
  "What Frying Pan, the assistant, said to her Master was the right way in that case.
  
  "Monks, a frame of reference is to be practiced with the thought, 'I'll watch after myself.' A frame of reference is to be practiced with the thought, 'I'll watch after others.' When watching after oneself, one watches after others. When watching after others, one watches after oneself.
  
  "And how does one, when watching after oneself, watch after others? Through pursuing [the practice], through developing it, through devoting oneself to it. This is how one, when watching after oneself, watches after others.
  
  "And how does one, when watching after others, watch after oneself? Through endurance, through harmlessness, and through a mind of kindness &amp; sympathy. This is how one, when watching after others, watches after oneself.
  
  "A frame of reference is to be practiced with the thought, 'I'll watch after myself.' A frame of reference is to be practiced with the thought, 'I'll watch after others.' When watching after oneself, one watches after others. When watching after others, one watches after oneself."




[Note: This is a gift of Dhamma, not meant for commercial purpose and other low wordily gains by means of trade and exchange]