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- Texts/Mahāyānottaratantraśāstropadeśa + (Source: , , pages 290-295.)
- People/Bu ston rin chen grub + (Specifically, he sees buddha-nature as ref … Specifically, he sees buddha-nature as referring only to the dharmakāya of a fully enlightened buddha.</br>*"Taking the reverse position of the Gelugpas on this, both Butön and his student and commentator Dratsépa Rinchen Namgyal (1318–1388) identify the actual tathāgata heart as being solely the final fruition of buddhahood." [[Brunnhölzl, K.]], ''[[When the Clouds Part]]'', p. 67.</br>*"Bu-ston and his disciple sGra-tshad-pa assert that Buddha-nature should be understood only in its resultant aspect, namely as only the dharmakāya of a buddha." [[Kano, K.]], ''[[Buddha-Nature and Emptiness]]'', p. 343.-Nature and Emptiness]]'', p. 343.)
- People/Jñānaśrīmitra + (There are different takes on what is view … There are different takes on what is view was:</br>*Karl includes him in the category of those assert buddha-nature to be Mind's Luminous Nature. Stating, "Jñānaśrīmitra cites ''Uttaratantra'' I.154 and RGVV and explains that real aspects are mental forms that have the nature of being appearances of lucidity (''prakāśarūpa''), which he equates with buddha nature—the tathāgata element (''tathāgatadhātu'')." [[Brunnhölzl, K.]], ''[[When the Clouds Part]]'',pp. 57-58.</br>*However, Kano suggests his view is is that buddha-nature shares features (or coincides) with emptiness and is a property (''dharma'') of the image (''ākāra''), which in turn is its possessor (''dharmin''). In this he was a precursor to Ngok's innovative equation of buddha-nature = emptiness. See [[Kano, K.]], [[Buddha-Nature and Emptiness]], p. 61. and Emptiness]], p. 61.)
- People/Sgam po pa + (This is how buddha-nature is explained in the first chapter of the ''Jewel Ornament of Liberation''.)
- People/Kamalaśīla + (Though he might be an early antecedent to … Though he might be an early antecedent to the position that combines emptiness and luminosity, Brunnhölzl counts him among those that hold this position.</br>*"One should add here Kamalaśīla’s (c. 740–795) ''Madhyamakāloka'', which takes the tathāgata heart to be natural luminosity but defines the latter as the dharmadhātu characterized by twofold identitylessness: "This statement “All sentient beings possess the tathāgata heart” teaches that all are suitable to attain the state of unsurpassable completely perfect awakening since it is held that the term tathāgata expresses that the dharmadhātu, which is characterized by personal and phenomenal identitylessness, is natural luminosity." [[Brunnhölzl, K.]], [[When the Clouds Part]], p. 56.Part]], p. 56.)
- Texts/Gzhan stong khas len seng ge'i nga ro + (While Mipham argues that buddha-nature is empty, it is only in the context of ultimate ontological analysis, not on the conventional level.)
- People/Thogs med bzang po + ([[Wangchuk, Tsering]], [[The Uttaratantra in the Land of Snows]], p. 62.)
