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• 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.)

• 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.)
• 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. )
• Karmapa, 3rd  + ( *"To sum up, in his explanation of buddha … </br>*"To sum up, in his explanation of buddha nature, Rangjung Dorjé combines three different strands of interpretations:</br>1. The mahāmudrā interpretation stemming from Saraha.</br>2.The interpretation according to Asaṅga's ''Mahāyānasaṁgraha''.</br>3.The dzogchen interpretation.</br>In other words, for Rangjung Dorjé, well-founded mahāmudrā and dzogchen explanations need be combined with Asaṅgas Yogācāra distinction." [[Mathes, K.]], ''[[A Direct Path to the Buddha Within]]'', p. 65.</br>*See also [[Wangchuk, Tsering]]. ''[[Uttaratantra in the Land of Snows]]'', p. 30.</br>n the Land of Snows]]'', p. 30. )
• 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.)
• Btsan kha bo che  +
• 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..)
• Abhayākaragupta  + ([[Kano, K.]], [[Buddha-Nature and Emptiness]], p. 109; he cites Ruegg for this, and agrees.)
• Tsong kha pa  + (Note that Wangchuk maintains that he devel … Note that Wangchuk maintains that he developed this certainty later in his career. </br>*He quotes his ''Golden Rosary of Excellent Exposition'' as stating that the Mind-Only presentation of buddha-nature as, "the viewpoint explicated in the ''Uttaratantra''." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 90.</br>*Though he later quotes his presumably final stance as: "In his ''Illuminating the Thoughts of the Madhyamaka'', Tsongkhapa clearly states, "The great master Asaṅga also did not explain the ''Uttaratantra'' according to the Cittamātra School, rather he explicated it according to the Madhyamaka School." [[Wangchuk, Tsering]], ''[[The Uttaratantra in the Land of Snows]]'', p. 93.he Uttaratantra in the Land of Snows]]'', p. 93.)