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• Mi pham rgya mtsho  + ("The primordial endowment of the qualities … "The primordial endowment of the qualities of Buddha in sentient beings is a central part of Mipam’s presentation of Buddha-nature. This is an important aspect of his interpretation that he shares in common with the Jonang tradition." [[Duckworth, D.]], ''[[Mipam on Buddha-Nature]]'', p. 97.</br></br>*"In his ''Trilogy of Innate Mind'', Mipam also calls this suchness of mind “Buddhanature”: “Existing in the minds of all sentient beings in the manner of suchness on the occasion when obscurations dwell as suitable to be removed, it is called ‘Buddha-nature’ because when this suchness of mind is realized, one becomes a Buddha.”The suchness, or nature, of mind is Buddha-naure. Self-existing wisdom is simply made manifest; it is not produced by a cause." [[Duckworth, D.]], ''[[Mipam on Buddha-Nature]]'', p. 100.dha-Nature]]'', p. 100.)

• 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. )
• Karmapa, 3rd  + ([[Mathes, K.]], ''[[A Direct Path to the Buddha Within]]'', p. 72.)
• Rgyal mtshan dpal bzang  + ([[Mathes, K.]], [[A Direct Path to the Buddha Within]], pp. 116-117.)