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• Rta nag rin chen ye shes  + ([[Wangchuk, Tsering]]. ''[[The Uttaratantra in the Land of Snows]]'', pp. 35-36)

• Thogs med bzang po  + ("Gyelsé Tokmé equates the naturally purifi … "Gyelsé Tokmé equates the naturally purified dharma-body with the tathāgata-essence by arguing that it is precisely because the latter exists in all beings that one can claim that the former exists in all beings also. However, unlike Dölpopa, he never explicitly says in his commentary that sentient beings have a fully enlightened buddha within." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 62.e Uttaratantra in the Land of Snows]]'', p. 62.)
• Bcom ldan rig pa'i ral gri  + ("Rikrel, in contrast to Sapen and other scholars at Sakya monastery, argues that all sentient beings have an inherent buddha endowed with enlightened qualities within." [[Wangchuk, Tsering]]. ''[[The Uttaratantra in the Land of Snows]]'', p. 29.)
• ShAkya mchog ldan  + ( #"Though everyone including ordinary bein … </br>#"Though everyone including ordinary beings possesses wisdom in a nonmanifest manner, only bodhisattvas on the first bhūmi onward manifest this wisdom as the direct realization of ultimate reality. This means that only such bodhisattvas possess the actual tathāgata heart in that they see at least certain degrees of purification of the stains that cover the tathāgata heart as well as its inseparability from certain degrees of buddha qualities. Ordinary beings thus do not possess this actual tathāgata heart at all, while buddhas possess it in its completeness. In other words, the close connection between seeing the tathāgata heart free from adventitious stains and possessing it, as well as between becoming free from adventitious stains and “attaining” the qualities of a buddha, is a prominent feature of Śākya Chogden’s interpretation of tathāgatagarbha." [[Brunnhölzl, K.]], ''[[When the Clouds Part]]'', p. 78.</br>#See also [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 114.</br>tra in the Land of Snows]]'', p. 114. )
• Sa skya paN+Di ta  + ( *"In verses 59-63 of Sapen's ''Distinguis … </br>*"In verses 59-63 of Sapen's ''Distinguishing the Three Vows'', he argues against the presentation of the existence of a tathāgata-essence or sugata-essence endowed with enlightened qualities in sentient beings. Sapen demonstrates that such a position would be tantamount to holding the view of the Sāṃkhya School, that the "result is present in its cause." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 27.</br>*"It is evident from ''[[Distinguishing the Three Vows]]'' that the tathāgata-essence endowed with enlightened qualities does not exist in sentient beings. But does that mean that Sapen completely rejects the existence of tathāgata-essence in sentient beings?" [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', pp. 27-28.</br>*"In ''Distinguishing the Three Vows'', Sapen argues that tathāgata-essence, sugata-essence, buddha-essence, and buddha-element are synonyms, but, interestingly, he never mentions the associated term "buddha-nature" in this context. However, in his ''Illuminating the Thoughts of the Buddha'' (''thub pa'i dgongs pa rab tu gsal ba''), Sapen explains buddha-nature in this way: "The inherent [buddha-]nature exists in all sentient beings. The developmental [buddha-]nature exists [from the time that] one has developed bodhicitta. [The latter] does not exist in those who have not developed [bodhicitta]....So Sapen obviously has a problem accepting tathāgata-essence teachings as definitive, whereas he has no issue asserting that buddha-nature exists in all beings." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 28.</br>taratantra in the Land of Snows]]'', p. 28. )
• Sgra tshad pa rin chen rnam rgyal  + ( *"Taking the reverse position of the Gelu … </br>*"Taking the reverse position of the Gelugpas on this, both Butön and his student and commentator Dratsépa Rinchen Namgyal (1318–1388) identify the actual tathāgata heart as being solely the final fruition of buddhahood. As the latter says: The fully qualified sugata heart is the dharmakāya of a perfect buddha but never exists in the great mass of sentient beings." [[Brunnhölzl, K.]], [[When the Clouds Part]], pp. 67-68.</br>*Bu-ston and his disciple sGra-tshad-pa assert that Buddha-nature should be understood only in its resultant aspect, namely as only the dharmakäya of a buddha." [[Kano, K.]], [[Buddha-Nature and Emptiness]], p. 343.</br>*See also [[Wangchuk, Tsering]], [[The Uttaratantra in the Land of Snows]], p. 73.</br>taratantra in the Land of Snows]], p. 73. )
• Rgyal tshab rje dar ma rin chen  + ([[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 99.)
• Rngog blo ldan shes rab  + ([[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', pp. 17-18.)
• Rta nag rin chen ye shes  +
• Gsang phu ba blo gros mtshungs med  + ( *"He claims that tathāgata-essence exists … </br>*"He claims that tathāgata-essence exists in all sentient beings in a fully enlightened form. He states that: the dharma-body is dharma-reality indivisible from [buddha] qualities. Since there is no objection to the fact that the dharma-body exists pervasively in all sentient beings, in the manner of one entity; it is unacceptable to present it, [i.e., the existence of the dharma-body in sentient beings] as [merely] imputed." [[Wangchuk, Tsering]]. ''[[The Uttaratantra in the Land of Snows]]'', p. 32.</br></br>*"Blo-gros mtshungs-med asserts that... sentient beings truly possess the dharmakāya, which is the dharmadhātu inseparable from the qualities." [[Kano, K.]], ''[[Buddha-Nature and Emptiness]]'', p. 329.</br>uddha-Nature and Emptiness]]'', p. 329. )
• Phywa pa chos kyi seng+ge  + ([[Wangchuk, Tsering]]. ''[[The Uttaratantra in the Land of Snows]]'', pp. 17-18.)