Within the Jonang tradition, the heart of the teaching is the *zhentong* (other-emptiness) understanding of reality, closely bound to a strong affirmation of buddha-nature. Conventional phenomena are regarded as empty of inherent existence, dependently arisen and deceptive, yet ultimate reality is said to be empty only of adventitious, conditioned defilements, not of its own luminous nature. This ultimate is described as a truly existent, unchanging wisdom that is endowed with inconceivable Buddha qualities, a positive ground rather than a mere negation. In this way, Jonang interprets emptiness as clearing away what is false so that what is timelessly present can be revealed, rather than as denying any ultimate ground at all.

Buddha-nature (*tathāgatagarbha*) is therefore affirmed as actually present in every sentient being, not merely as a distant potential but as a fully endowed, though obscured, awakened state. This nature is characterized as eternal in the sense of not being produced or destroyed, naturally pure, blissful, and self-aware. The path is framed as the process of removing adventitious stains so that this already-complete enlightenment can shine forth. Jonang readings of the great buddha-nature sūtras take their affirmative language about this reality quite literally, treating such texts as definitive expressions of the ultimate.

Another distinctive feature is the integration of this philosophical vision with the Kālacakra Tantra, which functions as the central tantric system of the school. The completion-stage practices of Kālacakra, especially the sixfold vajra-yoga or six-branch yoga, are presented as a direct means to realize the clear-light mind that is identified with buddha-nature. Through subtle-body yogas involving body, speech or breath, mind, wisdom, time, and suchness, the practitioner seeks a non-conceptual recognition of luminous awareness. In this way, sutra teachings on buddha-nature and tantric methods of transformation are woven into a single, graduated path.

Within this framework, the two truths are understood as a contrast between the empty, conditioned play of appearances and the unconditioned, nondual wisdom that abides as the nature of mind. Conventional analysis of emptiness—often using methods similar to *rangtong* reasoning—is employed provisionally to undercut clinging to phenomena. Once that clinging loosens, meditative emphasis shifts toward directly resting in the luminous clarity of buddha-nature that remains when what is adventitious is seen as empty. Ethical discipline, bodhicitta, and the perfections provide the foundation, while distinctive contemplative instructions aim at stabilizing a continuous, non-conceptual awareness of this ever-present ground.