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• 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. )

• 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 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  + ([[Wangchuk, Tsering]]. ''[[The Uttaratantra in the Land of Snows]]'', pp. 35-36)
• Rgyal mtshan dpal bzang  + ([[Mathes, K.]], [[A Direct Path to the Buddha Within]], pp. 116-117.)
• Phywa pa chos kyi seng+ge  + ([[Wangchuk, Tsering]]. ''[[The Uttaratantra in the Land of Snows]]'', pp. 17-18.)