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People/Shamarpa, 4th + (Draszczyk, "A Eulogy of Mind’s Connate Qualities," 2015, p. 115)

People/Rta nag rin chen ye shes + (He doesn't state this explicitly but his p … He doesn't state this explicitly but his presentation fall within this category. For instance:*"...he argues, 'Because freedom from adventitious defilements is the very nature of the tathāgata-element since the primordial time, there are no afflictive emotions that need to be eliminated [from the element]. Because the perfect dharma-reality that is indivisible from enlightened qualities is the very nature of the tathāgata-element, there are no virtuous qualities that need to be newly acquired.'" [[Wangchuk, Tsering]]. ''[[The Uttaratantra in the Land of Snows]]'', p. 35.The Uttaratantra in the Land of Snows]]'', p. 35.)
Texts/Springs yig bdud rtsi'i thig le + (He uses the metaphor or seed for buddha-nature and crop for the qualities of the Buddha.)
People/Abhayākara + (More specifically he asserts that buddha-n … More specifically he asserts that buddha-nature is equivalent to the selflessness of the dharmatā. This is not exactly the same as buddha-nature = emptiness. Kano explains that this is a precursor to that position. [[Kano, K.]], [[Buddha-Nature and Emptiness]], p. 111 et passim.[Buddha-Nature and Emptiness]], p. 111 et passim.)
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.*"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.*"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:*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.*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/Mi pham rgya mtsho + (Though Mipam clearly presents several diff … Though Mipam clearly presents several different perspectives on this issue:* "Mipam states that the basic element (Buddha-nature) is empty of adventitious defilements, yet not empty of consummate qualities. These consummate qualities are inseparable from the suchness of phenomena that is luminous clarity and self-existing wisdom." [[Duckworth, D.]], ''[[Mipam on Buddha-Nature]]'', p. 18.* "Mipam’s two models of two truths support his interpretation of the compatibility of emptiness and Buddha-nature. The indivisibility of the two truths, empty appearance, is Buddha-nature; and the unity of appearance and emptiness is what is known in authentic experience." [[Duckworth, D.]], ''[[Mipam on Buddha-Nature]]'', p. 26.*"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.*"Mipam also refers to Buddha-nature as the abiding reality of the “ground of the primeval beginning” (ye thog gi gzhi) in his Trilogy of Innate Mind: Buddha-nature is not a mere absence; it is emptiness and luminous clarity. It is the abiding reality of the ground of the primeval beginning of all phenomena, the abiding reality that is the indivisible truth of unity—emptiness endowed with all supreme aspects (rnam kun mchog ldan gyi stong nyid)." [[Duckworth, D.]], ''[[Mipam on Buddha-Nature]]'', p. 105.*"In his ''Lion’s Roar: Exposition of Buddha-Nature'', Mipam describes the essence of the Buddha-nature as follows: “The essence of the Buddha-nature itself is free from all conceptual constructs such as existence and nonexistence, permanence and annihilation; it is the equality of the single sphere of indivisible truth.” [[Duckworth, D.]], ''[[Mipam on Buddha-Nature]]'', p. 107.*In conclusion Duckworth sums up Mipam's view as such, "Since he depicts Buddha-nature with the qualities of the Buddha present at the time of a sentient being, his presentation shares an important feature with the Jonang tradition. His interpretation also shares a quality with the Geluk tradition, given that he equates Buddha-nature with emptiness. However, Mipam’s integration of Buddha-nature and emptiness most directly reflects Longchenpa’s description of the ground of the Great Perfection, the pinnacle of Buddhist vehicles in his Nyingma tradition, where Buddha-nature represents the unity of primordial purity and spontaneous presence." [[Duckworth, D.]], ''[[Mipam on Buddha-Nature]]'', p. 115.p. 115.)
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.*"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.)