Some of my favorites:
"Like a magical illusion are all compounded things, worthless, insignificant, void, fashioned like the firmament, devoid of self, arisen from imagination."
“The body is like an empty village or house; senses are like soldiers and thieves. Although they live in the same village, they are unaware of each other.
Forms, sounds and likewise smells, tastes, tactiles and phenomena, the mind in motion, like a bird in flight, in all six, enters the sense faculties. In whatever sense it abides, it lends that sense its knowing nature.
The body, like a machine in an empty village, is without motion and completely without action. Lacking core essence, it arises from conditions; arising from concepts, it lacks inherent nature.”
-King of Glorious Sutras, the Sublime Golden Light chapter six eng pg. 41-42
“When reasoning searches to whether the chariot intrinsically exists, it is not found in any of the seven ways. This is the case in terms of both of the two truths. But when reason fails to find it those seven ways, does this refute the chariot? How could it? Reasoning that analyses whether things intrinsically exist does not establish the assertion of the chariot; rather, leaving reasoned analysis aside, it is established by a mere unimpaired, ordinary, conventional—i.e., worldly—consciousness. Therefore, the way a chariot is posited is that it is established as existing imputedly; it is imputed in dependence upon its parts.”
-Lam Rim Chen Mo eng v03 pg. 283 tib pg. 725
“As previously explained, form a clear concept of the object that reason will be refuting. Then focus on how, if there were such an intrinsically existing person, it could only be one with or different from its aggregates, and how reason contradicts both of those positions. Develop certainty in seeing this critique. Finally, solidify your certainty that the person does not even slightly exist intrinsically. In the phase of meditating on emptiness, practice this often.
Then, bring to mind the conventional person who is undeniably apparent. Turn your mind to dependent-arising, wherein that person is posited as the accumulator of karma and experiencer of effects, and be certain of how dependent-arising is possible without intrinsic existence. When they seem contradictory, think about how they are not contradictory, taking an example such as a reflection. A reflection of a face is undeniably a conjunction of (1) being empty of the eyes, ears, and such that appear therein and (2) being produced in dependence upon a mirror and a face, while disintegrating when certain of these conditions are gone. Likewise, the person lacks even a particle of intrinsic nature, but is the accumulator of karma and the experiencer of effects, and is produced in dependence upon earlier karma and afflictions. It is not a contradiction. Practice this thought and understand that it is like this in all such cases.”
-Lam Rim Chen Mo eng v03 pg. 303-304 tib pg. 746-747
“When living beings experience or see a phenomenon, they do not apprehend it as being set up by the power of the mind to which it appears. Rather, they apprehend it as existing just as it appears, i.e., as existing in an essentially objective manner. This is how intrinsic existence is superimposed. The presence of such a nature in the object is what is meant by essence, intrinsic nature, and autonomous existence.”
-Lam Rim Chen Mo eng v03 pg. 316-317 tib pg. 759
“The earlier citation of Candrakirti’s Commentary on the “Four Hundred Stanzas” continues:
Therefore, since in this Madhyamaka system to be a dependent-arising is to lack autonomy, lacking autonomy is what emptiness means; emptiness does not mean that nothing exists.
Consequently, the view that functioning things do not exist is a mistaken denial of the existence of illusion-like dependent-arisings, both the pure and afflicted; hence, it is not accurate. The view that things intrinsically exist is also inaccurate because such intrinsic nature does not exist in anything. […] Therefore, those who wish to be free from the views of permanence and annihilation should assert both the lack of intrinsic existence and illusion-like dependent-arising of both pure and afflicted phenomena.”
-Lam Rim Chen Mo eng v03 pg. 317-318 tib pg. 760
“[Chandrakirti’s] Commentary to the Four Hundred Verses says this about the self:
The thing known as the ‘self’ is an entity whose nature is not to be the outcome of any other functional phenomenon. Selflessness is its non-existence.
Thus the self is supposed to be something distinct in itself, for it is not the outcome of other conditions. It is also said to be a self-contained entity, for it is independent of anything else; it is also not the outcome of anything else.”
-Liberation in the Palm of Your Hand pg. 684