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• Bu ston rin chen grub  + (In line with his assertion that these teac … In line with his assertion that these teachings are merely provisional he claims, "The general basis of intention of the teachings on buddha nature is the ālaya-consciousness, which refers to the sheer cause of buddhahood." [[Brunnhölzl, K.]], ''[[When the Clouds Part]]'', p. 868.When the Clouds Part]]'', p. 868.)

• Mkhas grub rje  + ("However, Khedrup, a student and a junior … "However, Khedrup, a student and a junior contemporary of Rendawa, mentions in his ''Presentation of the General Tantric Systems'' (''rgyud sde spyi rnam''), "Lama Jé [that is, Rendawa] asserts that [the ''Uttaratantra''] is a commentarial work on last-wheel teachings, explicating the view of the Cittamātra School." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 88.The Uttaratantra in the Land of Snows]]'', p. 88.)
• Mi nyag bla ma ye shes rdo rje  + ("YDC denies that the ''Uttaratantra'' is a work that belongs to Mere Mentalism." [[Brunnhölzl, K.]], ''[[When the Clouds Part]]'', p. 310.)
• Rngog blo ldan shes rab  + ("rNgog considers the RGV to be a Madhyamak … "rNgog considers the RGV to be a Madhyamaka work, and hence its teaching to be definitive. His position is made clear in the introductory passage of the ''rGyud bla don bsdus'', where RGV is identified as a treatise that explains sūtras of definitive meaning (''nītārtha''), whereas the other four treatises of Maitreya (i.e. ''Abhisamayālaṃkāra'', ''Mahāyānasūtrālaṃkāra'', ''Madhyāntavibhāga'', and ''Dharmadharmatāvibhāga'') are listed as treatises that explain sutras of provisional meaning (''neyārtha'')." [[Kano, K.]], ''[[Buddha-Nature and Emptiness]]'', p. 249. Emptiness]]'', p. 249.)
• Red mda' ba gzhon nu blo gros  + ( *"As for whether the ''Uttaratantra'' is … </br>*"As for whether the ''Uttaratantra'' is definitive or provisional, Rendawa does not explicitly identify it either as definitive or provisional in the texts that I have consulted. However, Khedrup, a student and a junior contemporary of Rendawa, mentions in his ''Presentation of the General Tantric Systems'' (''rgyud sde spyi rnam''), "Lama Jé [that is, Rendawa] asserts that the ''Uttaratantra'' is a commentarial work on last-wheel teachings, explicating the view of the Cittamātra School." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 88.</br>*Though Rendawa's personal view is explained by Wangchuk as, "Rendawa argues that only Nāgārjuna's Madhyamaka system presents the correct ultimate view, not Asanga's Cittamātra School." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 87.</br>*However there is a possibility that he had a change of heart later in life, as Wangchuk sites the ''Blue Annals'' as stating, "The Venerable Red-mda'-pa believed at first the ''Uttaratantra'' to be a Vijñānamātra work, and even composed a commentary from the standpoint of the followers of the Vijñānamātra school. Later, when he became a hermit, he used to sing: "It is impossible to differentiate between the presence and absence of this our Mind. The Buddha having perceived that it penetrated all living beings, as in the example of a subterranean treasure, or the womb of a pregnant woman, had proclaimed all living beings to be possessed of the Essence of the Sugata." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 88.</br>atantra in the Land of Snows]]'', p. 88. )
• Bu ston rin chen grub  +
• Btsan kha bo che  + (Karl cites Kongtrul stating, "TOK calls Ng … Karl cites Kongtrul stating, "TOK calls Ngog’s tradition of the Maitreya texts "the oral transmission of explanation" (''bshad pa’i bka’ babs'') and Dsen’s lineage, "the oral transmission of practice" (''sgrub pa’i bka’ babs''), saying that they are asserted to hold the views of Madhyamaka and Mere Mentalism, respectively." [[Brunnhölzl, K.]], ''[[When the Clouds Part]]'', p. 124.ouds Part]]'', p. 124.)
• Ratnākaraśānti  + (There are apparently different takes on th … There are apparently different takes on this issue, particularly whether he was a Yogācāran who accepted Madhyamaka or whether he was a Mādhyamika who accepted Yogācāra:</br>#Nirākāra Vijñānavāda, though as Kano states: "he defines the Madhyamaka position in accordance with the ''Madhyāntavibhāga's'', description of the “middle way.” Indeed, he repeats throughout his works that the doctrine of the Mādhyamikas and that of the Yogācāras are completely compatible." [[Kano, K.]], ''[[Buddha-Nature and Emptiness]]'', p. 73.</br>#"In sum, in his works Ratnākaraśānti generally sees himself as a Mādhyamika, but one who integrates many essential elements of Yogācāra and the teachings on buddha nature, such as emphasizing the soteriologically crucial role of mind’s nature being nondual lucid self-awareness—the tathāgata heart—which is only obscured by adventitious stains and needs to be experienced in an unmediated manner as what it truly is." [[Brunnhölzl, K.]], ''[[When the Clouds Part]]'', p. 61..)
• Jayānanda  + (Though he was a follower of Madhyamaka, he likely equates the buddha-nature teachings with Yogācāra, as he deems both to be provisional.)
• Gsang phu ba blo gros mtshungs med  + ("Nevertheless, even though the ''Uttaratan … "Nevertheless, even though the ''Uttaratantra'' and the sutras on which the ''Uttaratantra'' is based occupy a position of higher scriptural authority than the middle-wheel teachings of the ''Prajñāpāramitāsūtras'', Sangpu Lodrö claims that both the middle-wheel scriptures and the ''Uttaratantra'' teach emptiness. He argues:</br>'The sutras for the ''Uttaratantra'' and the ''Uttaratantra'' [itself] do not contradict the ''Prajñāpāramitāsūtras'' because the emptiness of inherent existence of all phenomena taught there [in the ''Prajñāpāramitāsūtras''] is the dharma-body explicated here [in the last wheel sutras and the ''Uttaratantra''].'" [[Wangchuk, Tsering]]. ''[[The Uttaratantra in the Land of Snows]]'', p. 33.ra in the Land of Snows]]'', p. 33.)