Is the Buddha's Compassion Also Illusory?

The Buddha's compassion manifests in two forms. The first is the innate great compassion inherently present since beginningless kalpas, continuously benefiting sentient beings, particularly humans. Although this compassion does not actively generate emotional states of pity nor perceive sentient beings as objects worthy of commiseration, its actions selflessly accord with beings, ultimately bringing benefit and care to them. This is the compassion intrinsic to the Buddha's Tathagatagarbha, the immaculate consciousness.

The Buddha's second form of compassion is cultivated through later practice, arising from the consciousness mind—specifically, the Wisdom of Sublime Observation—which manifests as pity toward sentient beings. This compassion arises with the emergence of the Wisdom of Sublime Observation within the Buddha's consciousness mind and ceases when this wisdom temporarily subsides. Being subject to birth and cessation, it is impermanent. Since it is not an eternally abiding mind but a phenomenon born from and projected by the Buddha's immaculate consciousness, it is ultimately illusory.

Both forms of the Buddha's compassion remain unmoving and unfluctuating. In contrast, the compassion arising from a Bodhisattva's consciousness mind still undergoes fluctuation. The occasional compassion arising from an ordinary being's consciousness mind is entirely conditioned by circumstances—it is not constantly present, cannot endure permanently, lacks ultimate efficacy, and is devoid of wisdom. When the Buddha manifests compassion, it does not follow the flow of circumstances, does not perceive circumstances as ultimately real, and makes no distinctions among objects. It is truly unconditional great compassion and great pity that recognizes the fundamental unity of all beings—without differentiation between self and other, viewing all sentient beings with perfect equality.

Sentient beings, however, often treat others unequally, centering on the self and extending outward incrementally. The further outwards they extend, the less compassion arises, or none at all. Some individuals may not feel even a trace of compassion toward their closest kin. Thus, sentient beings are heavily burdened by selfishness and self-attachment, seldom considering others, or not considering them at all. They are unable to view matters from others' perspectives, remaining far removed from the Buddha's unconditional great compassion.