1. 1

   That which has arisen dependently
   Has not arisen in terms of its own-being.
   How can that which has not arisen in terms of an own-being,
   Truly be called ‘arisen’? (PTMV 14 = YṢ 19)

   Awareness, too, has arisen in dependence. Therefore [even] awareness itself is not grounded [in anything], but rather reflects the level of non-arising. (p. 100)

2. 2

   From the seed of non-abiding
   Comes a non-abiding fruit:
   The supreme reality of the protectors—
   The way fabricated comes from fabricated. (APP 8)

   Thus we do not tell those whose conduct is non-attachment
   That meditation does not exist;
   For in terms of dependent arising
   It constantly arises in accord with its natural flow. (APP 9)

   Whatever arises in dependence,
   Is the mind, multiplicity, [and] non-duality.
   [Accordingly] there is a division into empti[ness], mind, and multiplicity,
   [That is to say,] the dharma-, saṃbhoga-, and nirmāṇakāya. (APP 10; pp. 170–171)

3. 3

   Given that they are thus only conditions,
   Phenomena lack an own-being. (YNP 5ab)

   A yogin who abides in this [view]
   Does not fall out of supreme bliss. (YNP 5cd)

   Even though there is nothing to abandon or adopt at all,
   The conventional unfolds.
   Once dependent arising is understood,
   [One realizes that the conventional], like an illusion, lacks an own-being. (YNP 6)

   Lacking an own-being, it has not [truly] arisen,
   And due to conditions (i.e., dependent arising), there is no termination [of it either].
   Thus, there is neither existence nor non-existence,
   But their indivisible union (yuganaddha) nonetheless manifests. (YNP 7; p. 176)

4. 4

   Were it not for the handsome suitor of appearances
   Which are but dependent arising,
   The [beloved] mistress of emptiness
   Would be considered no better than dead. (PP 1)

   Emptiness is a most lovely mistress
   With an incomparable figure.
   If they ever parted,
   The handsome lover would be forlorn. (PP 2)

   Therefore, trembling with anxiety,
   The man and woman are seated in front of the guru,
   And through their natural pleasure
   [The guru] has generated the love belonging to co-emergence. (PP 3; p. 207)

5. 5

   Sahajavajra’s meditation, including deep insight meditation, must be performed with a non-analytical bodhicitta right from the beginning. Maitrīpa’s Apratiṣṭhāna-Madhyamaka is thus characterized by a non-conceptual realization of inconceivable emptiness and luminosity, accompanied by the Madhyamaka view of non-abiding. Based on the Tattvadaśaka, Amanasikārādhāra, and Tattvaratnāvalī, it could be shown that non-abiding means to refrain from both the wrong superimposition of an independent existence and the wrong denial of dependently arisen appearances. (p. 316)

6. 6

   It is settled that phenomena do not possess
   [Any such property as] not arising in dependence.
   Since [all of them] have arisen in dependence by their nature,
   Is it not likewise so for that which has arisen from [the syllables] hūṃ and maṃ? (MSP 3)

   From the awakening towards emptiness, a seed [syllable] arises.
   From it, an image [of a deity and so forth].
   And for [such] an image there are projection and dissolution [phases].
   Therefore, everything arises in dependence. (MSP 4; p. 181)

7. 7

   From the extreme limit of reality,
   The manifold world arises in dependence;
   It is empty of real things, unborn,
   Distinct from independent being and a name only. (TP 11)

   bhūtakoṭer ato viśvaṃ pratītyaiva prajāyate |
   vastuśūnyam ajātaṃ tat kevalaṃ nāmamātrakam || (TP 11)

   yang dag mtha’ las sna tshogs ‘di |
   rten cing ‘brel las ‘byung bar ‘gyur |
   de ni ma skyes rdzas kyis stong |
   ma ‘dres ming tsam pa nyid do | (TP 11)

8. 8

   These two truths are pure:
   Emptiness and the apparent truth of the yogin;
   Their nonduality must be established,
   Once what is worthless is abandoned. (MSP 9)

9. 9

   Clarity that is free from the four extremes
   Has the defining characteristic of being false.
   It is nonduality in the sense that everything is like an illusion.
   This is an acceptable tenet. (MṢ 3)

   An awareness empty of entities,
   Spotless and without aspects,
   This is the middle path right for them.
   After meditation it is the pure relative (saṃvṛti). (MṢ 4)

   Whether mind has clarity or not,
   In reality neither is apprehended,
   Since by nature it is entirely unarisen.
   The superior ones take this to be the [right] middle path. (MṢ 5)

   Clarity that is free from the four extremes
   Has the nature of deities.
   It has the nature of nondual bliss
   And is mere dependent origination. (MṢ 6)

10. 10

    Alternative translation of MṢ 3–6 (as supplied).

    That luminosity completely liberated from the four extremes has the characteristic of falsity; for example, it is illusion-like non-duality and is a tenet that possesses valid cognition.
    
    That knowing which sees a situation empty of things,
    Without appearances and without the covers of obscuration,
    Is in terms of a Madhyamikas’ path,
    The post-attainment fictional of the pure ones.
    
    Whether there is luminosity or not,
    That there is no referencing in it,
    That all superficies are of unborn nature,
    Is what others maintain to be the Madhyamaka.
    
    Luminosity completely liberated from the four extremes
    And having the personage of the deity
    Is a thing of non-dual supreme bliss,
    A mere interdependent origination personage.

It seems that most masters consider the Jonang school’s view to be incorrect. The Eighth Karmapa also criticized the Jonang perspective. I remember that he seemed to propose a more complex view. He said that, from the perspective of adventitious defilements, buddha-nature is not empty, but from the perspective of buddha-nature itself, buddha-nature is empty.

I’ve always been curious about the true meaning of this quote. It seems to validate John Tan’s perspective in a different way:

From the extreme limit of reality,
The manifold world arises in dependence;
It is empty of real things, unborn,
Distinct from independent being and a name only. (TP 11)

bhūtakoṭer ato viśvaṃ pratītyaiva prajāyate |
vastuśūnyam ajātaṃ tat kevalaṃ nāmamātrakam || (TP 11)

yang dag mtha’ las sna tshogs ‘di |
rten cing ‘brel las ‘byung bar ‘gyur |
de ni ma skyes rdzas kyis stong |
ma ‘dres ming tsam pa nyid do | (TP 11)