A fool sees hailstones and thinks deluded thoughts. Mistaking them for aquamarine (vaiḍūrya) beads, he takes them home. He places them in a bottle and guards them as if they are treasures. Soon the hailstones melt and disappear, leaving him with their emptiness. Then he thinks that true aquamarine is also empty.
Likewise, you train to see the utter emptiness of dharmas and constantly ponder their emptiness to destroy your perception of all dharmas. Although liberation is actually not empty, you think that it is utterly empty. As that person sees hailstones disappear, you indiscriminately decide that the true treasures (of Buddhahood) will also disappear. Likewise, you indiscriminately decide that all dharmas are utterly empty. Having seen their emptiness, you declare that dharmas that are not empty are empty.
Some dharmas are empty; some dharmas are not empty. All afflictions are like hailstones, and destroying all evil is like hailstones melting. True aquamarine is like a Tathagata’s forever abiding. True aquamarine is like a Buddha’s liberation.
While Buddhas take the open sky as Their form, riders of the Two Vehicles see everything as non-form. While Buddhas take liberation as Their form, riders of the Two Vehicles see everything as non-form. How can one say that perception of utter emptiness is true liberation?
Manjushri, you should intently ponder and differentiate.