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• Sakya Paṇḍita  + ( *"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. )

• Chomden Rikpai Raldri  + ("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.)
• Śākya Chokden  + ( #"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. )
• Third Karmapa Rangjung Dorje  + ([[Mathes, K.]], ''[[A Direct Path to the Buddha Within]]'', p. 72.)
• Barawa Gyaltsen Palzang  + ([[Mathes, K.]], [[A Direct Path to the Buddha Within]], pp. 116-117.)
• Ngok Lotsāwa Loden Sherab  + ([[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', pp. 17-18.)
• Gyaltsap Je Dharma Rinchen  + ([[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 99.)
• Chapa Chökyi Senge  + ([[Wangchuk, Tsering]]. ''[[The Uttaratantra in the Land of Snows]]'', pp. 17-18.)
• Tanak Rinchen Yeshe  + ([[Wangchuk, Tsering]]. ''[[The Uttaratantra in the Land of Snows]]'', pp. 35-36)