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• 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. )
• Rgyal tshab rje dar ma rin chen  + ( *"In his ''Uttaratantra'' commentary, Gye … </br>*"In his ''Uttaratantra'' commentary, Gyeltsap shows the strong influence of Tsongkhapa's ''Illuminating the Thoughts of the Madhyamaka''. He criticizes those who propose that the ''Uttaratantra'' is a Cittamātra text, arguing that it explicates the ultimate truth presented in the Prāsaṅgika-Madhyamaka." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 98.</br>*"Gyeltsap says, "It is not to be asserted that Ācārya Asaṅga is described as a proponent of Vijñāptimātratā; otherwise it would completely contradict his detailed explanation of the one final vehicle and the presentation of subtle emptiness in his ''Uttaratantra'' commentary." Gyeltsap argues that the emptiness explained in the ''Uttaratantra'' and its commentary by Asaṅga is subtle emptiness, and it does not differ from the emptiness that is delineated in the ''Prajñāpāramitāsūtras''." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 100.</br>in the Land of Snows]]'', p. 100. )
• Rta nag rin chen ye shes  + (Though this is perhaps up for debate, he c … Though this is perhaps up for debate, he certainly sides with the works of Maitreya and the last wheel sūtras over those of the ''Prajñāpāramitāsūtras'' and the associated Madhyamaka works, which he labels as a "nihilistic emptiness (''chad pa'i stong pa nyid''). See [[Wangchuk, Tsering]]. ''[[The Uttaratantra in the Land of Snows]]'', p. 36.Uttaratantra in the Land of Snows]]'', p. 36.)
• 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.)