Here, the latter aspect which refers to the Illusory Body is stressed.

The manifestation and the manifestation-void should also be distinguished; and two different kinds of voidness[r_nar:80] the voidness of the utter non-existent such as the never coming-into-being of the horn of the rabbit or the son of a barren woman; and the voidness of the manifesting-yet-empty. (If one has not realized the latter, one will not be able to understand the illusory nature of manifestations.)

The illusory nature of beings is illustrated through analogies. For example, the phantasm of horses and cattle conjured by the magicians does not exist in reality, but one cannot deny the apparent reality of these phenomena (as one sees them). The same holds true in the case of sentient beings (and objects, etc.) as people see them. Although there is no immanent actuality in the self-nature of beings, (through their illusory thoughts) people see manifestations as having real existence.

The manifestations considered (by ordinary beings) as things having Dharma-form (color, shape, sound, taste, etc.) have never existed. Nevertheless, the actor and the action, the hearer and the sound, the seer and the vision, etc., are continuously manifesting themselves freely. If one realizes the Two-in-One View of "existence in voidness and voidness in existence,"[r_nar:81] there will be no danger of falling into the extreme Realistic or Nihilistic views. Since all Dharmas are immanently void in nature, realizing their nature as void is quite sufficient; there is no need for creating a voidness through one's mind-effort, or a voidness of day, month, or year (past, present, and future).

If one meditates on this principle, all attachments and clinging to the actuality of beings will be subdued. This

profound principle (of voidness) is by no means imperceptible or unobservable. During the practice of the meditation on Reality S'unyata, and during the contemplation of the Right View, it (the Voidness) can definitely serve as an object of observation. It is utterly erroneous to say that the reality of Voidness cannot be seen or known, that it can never be practiced in the path, and that nothing of it can be understood, as claimed by some scholars of the old schools of Tibet.