Is the Buddha's compassionate mind also illusory?

The Buddha's compassion is of two kinds. One is the great compassionate mind innately possessed, which has benefited beings with loving-kindness since beginningless kalpas, benefiting humans all the more; although this mind does not actively give rise to feelings of compassion, nor does it know that sentient beings are worthy of pity and sympathy, its conduct is nonetheless selflessly in accord with sentient beings, and its result is that beings are benefited and cared for. This is the compassion inherent in the Buddha's tathāgatagarbha, the undefiled consciousness (amala-vijñāna).

The other kind of the Buddha's compassion is cultivated later through practice; it is the compassionate mind toward sentient beings manifested by the Buddha's mind consciousness, that is, by His great mirror-like wisdom—no, by His wisdom of wonderful observation. This mind can arise with the arising of the Buddha's mind consciousness, the wisdom of wonderful observation, and cease to manifest with the temporary cessation of the wisdom of wonderful observation; it is subject to arising and ceasing and change, and does not exist at all times. Since it is not an ever-enduring mind, but is generated and projected by the Buddha's undefiled consciousness, it is therefore illusory.

Both of the Buddha's two kinds of compassion are unmoved and unshaken, whereas the compassion of a bodhisattva's mind consciousness still has movement and change, and the occasional compassion of an ordinary person's mind consciousness entirely shifts with circumstances—it is not present at all times, cannot exist perpetually, is not ultimate, and still less possesses the nature of wisdom. When the Buddha gives rise to compassion, He does not drift along with circumstances, does not take circumstances as real, and makes no distinction of objects; this is truly unconditional great loving-kindness and great compassion of the same essence, without the discriminating treatment of you, me, him, or it, viewing all sentient beings with perfect equality.

Sentient beings are often unequal in their treatment of others, taking the self as the central point and expanding outward bit by bit; the more peripheral a person is, the less compassion arises toward them, or there is no compassion at all. Some people do not give rise to even a trace of compassion even toward those closest to them. Therefore sentient beings have rather heavy selfishness and a rather heavy mind of self; they rarely consider others, or do not consider them at all, and cannot consider problems from another's standpoint—far removed from the Buddha's unconditional great loving-kindness.