something disconnected. It is not empty of inconceivable buddha qualities, which are inseparable..." The supreme teaching The secondary title for this work, Uttaratantraśāstra, highlights the text's claim that buddha-nature teachings represent the final, definitive and highest (Sanskrit: uttara) teachings (tantra) of the Buddha, in contrast to the earlier teachings on emphasizing emptiness, such as those contained in the Prajñāpāramitā sutras. The Uttaratantra claims that its teachings include and yet go beyond the Prajñaparamita doctrine of emptiness. It emphasizes a more positive metaphysical doctrine than the apophatic emptiness teachings. The Uttaratantra sees this cataphatic teaching as complementary to the Prajñaparamita emptiness teaching. Since the Uttaratantra claims its teachings as supreme, it holds that without this teaching, the emptiness of Prajñāpāramitā remains an incomplete teaching that must be completed by the higher and final (uttara) teaching of buddha nature. Exegesis and influence Indian tradition Various commentaries were written on the RGVV, some by Indian Sanskrit authors. The three Indian works on the RGVV which have been preserved are: Mahāyānottaratantraśāstropadeśa (Pith Instructions on Mahāyānottaratantraśāstra, Tibetan: theg pa chen po'i bstan bcos rgyud bla ma'i man ngag), a synopsis of the RGVV by Sajjana which "outline a contemplative system based on the seven vajra points." Mahāyānottaratantraśāstraṭippanī, a short commentary by Vairocanarakṣita which provides some glosses on RGVV terms A full commentary by Ratnavajra Late Indian Buddhist scholars like Jñānaśrīmitra (fl. 975-1025 C.E.), Ratnākaraśānti (c. 10th-century CE) and Jayānanda (late 11th – early 12th century) also cited and commented on passages of the RGV. Jñānaśrīmitra interprets the RGV teaching of buddha nature in line with his sākāravada yogacara view which holds that the Buddha-body is represented by images (ākāras) that exist ultimately. According to his interpretation of the three bodies (trikaya) doctrine, the sambhogakaya and its accompanied true image (ākāra) is the ultimate reality that truly exists, and the dharmakaya is a conventional quality of the sambhogakaya. For Jñānaśrīmitra, the buddha nature is the emptiness of this ultimate reality, i.e. the sambhogakaya, and this emptiness is synonymous with dharmakāya and dharmadhātu. Ratnākaraśānti disagrees with this view, since for him it is the dharmakāya (which lacks any images or forms) that is the ultimate reality, and this gives rise to the saṃbhogakāya as its outflow (niṣyanda). Ratnākaraśānti does accept the existence of a unchangeable pure nature which resides in some sentient beings, as is taught in the RGV. However he also equates buddha-nature with the Yogacara