Is the Buddha's compassionate mind also false and illusory?

The Buddha's compassionate mind has two kinds. One is the great compassionate mind innately possessed, which has benefited beings with loving-kindness since beginningless kalpas—benefiting people 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 compassionate mind possessed by the Buddha's tathāgatagarbha, the undefiled consciousness (amala-vijñāna).

The Buddha's other kind of compassionate mind is cultivated later through practice; it is the compassion toward sentient beings manifested by the Buddha's mind consciousness, that is, by the wisdom of wondrous observation. This mind arises with the appearance of the Buddha's mind consciousness and the wisdom of wondrous observation, and ceases to manifest when the wisdom of wondrous observation temporarily ceases. It is subject to arising and ceasing, changing, and does not exist forever. Since it is not an enduring mind, but is produced and projected by the Buddha's undefiled consciousness, it is therefore illusory.

Neither of the Buddha's two kinds of compassionate mind is moved or swayed. The compassionate mind of a bodhisattva's consciousness still has movement and swaying, while the occasional compassionate mind of an ordinary being's consciousness is entirely swayed by circumstances—it is not present at all times, cannot exist constantly, 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 among objects. This is truly unconditional great loving-kindness and great compassion of the same body, without the discriminating treatment of you, me, him, or it, regarding 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 may be no compassion at all. Some people do not give rise to even a trace of compassion even toward their own closest kin. Therefore sentient beings have rather heavy selfishness and a rather heavy mind of self; they seldom 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.