After the mind is empty, will there still be states manifesting?

As long as sentient beings have the manas in existence and the five aggregates (pañcaskandha) in existence, the tathāgatagarbha will output karmic seeds and the seven intrinsically existing great seeds (earth, water, fire, wind, space, seeing, consciousness), manifesting the dharmas that the five aggregates require, and thus all kinds of states appear. All Buddhas and Bodhisattvas have the manas and the five aggregates; therefore, all Buddhas and Bodhisattvas live within all the states of the world, widely delivering sentient beings with affinities. Yet this in no way affects the Buddhas' and Bodhisattvas' realization of the mind's emptiness or their realized virtue of no-self. This is because the mind's emptiness does not mean that all dharmas must be extinguished before it can be called the mind's emptiness; rather, it means not taking any dharma as real, not pursuing any dharma, and not clinging to any dharma—this is the mind's emptiness. The mind's emptiness means the mind empties out dharmas, not falling into existence, not making dharmas perish while the mind remains. If all dharmas were to be extinguished, first the manas would have to be extinguished, and then the body of the five aggregates would also be extinguished; this sentient being would disappear, and then the dharmas would cease along with it. In that case, the person would have vanished and could no longer cultivate the Buddha-dharma, and could not attain buddhahood. Some arhats do this at the time of death; before death arrives, the arhat's manas and five aggregates still exist, and the tathāgatagarbha must manifest all the dharmas the arhat needs in order to live, including states of experience.

The key point of this question is what the mind's emptiness is. The mind's emptiness is to view dharmas as empty and contemplate them as empty, not to extinguish dharmas so that they no longer exist. Many people misunderstand the mind's emptiness, thinking that emptiness means nonexistence. But the mind's emptiness means that no matter what dharma appears, the mind knows that the nature of the dharma is empty, and therefore does not pursue or cling to dharmas, nor does affliction arise.

If emptiness meant nonexistence, then when someone believes they have become empty, would they still eat and do things? Would the physical body still have any activity? Have they extinguished themselves? For those who believe they are empty, why do they still speak with their mouths, why do they still type with their hands? Is not being empty the same as not existing? Such a misunderstanding is enormous. The Buddha was the most thoroughly empty of all, yet the Buddha also had the activity of the five aggregates and taught the Dharma within states of experience to widely deliver sentient beings. Moreover, He taught the dharma of the five aggregates and spoke of the world's formation, abiding, decay, and emptiness. Did the Buddha teach this because He acknowledged the five aggregates as real? Did He acknowledge the world as real? Neither. The Buddha taught the five aggregates so that sentient beings could correctly understand the five aggregates and, through cultivation, realize that the five aggregates are all empty; the Buddha taught the world so that sentient beings could correctly understand the world and, through cultivation, realize that the world is illusory, thereby attaining the mind's emptiness. Therefore, the mind's emptiness refers to a state of the mind, not to making states of experience empty. States of experience are empty to begin with; whether or not the mind is empty, states of experience still manifest. No matter what states manifest, the mind empties them out, neither recollecting, nor abiding in, nor clinging to those states.