theory of bodhisattvagotra, and thus, for him, only those beings that have the disposition to become a bodhisattva have buddha-nature. This is said to be rare and thus he does not accept that all beings have buddha nature. According to Brunnhölzl, Ratnākaraśānti also equates buddha nature with the perfected nature and argues that it is empty of both the imaginary and the dependent natures. Brunnhölzl sees this as an Indian precedent for the Shentong view. Maitripa, a student of both Jñānaśrīmitra and Ratnākaraśānti, is closely associated with the RGV by the Tibetan tradition, though he wrote no work on it and only quotes it twice in his corpus. Meanwhile, the Kashmiri pandit Jayānanda sees buddha-nature as a way of attracting inferior people and as a provisional teaching (as stated in the Lankavatara sutra). Tibetan tradition An early Tibetan commentary is A Commentary on the Meaning of the Words of the “Uttaratantra”. This text claims to preserve the teachings of Marpa Lotsawa on the RGV and may have been compiled by a student of Marpa Dopa Chökyi Wangchuk (1042 - 1136, a student of Marpa Lotsawa and Rongzom). The text contains Mahamudra like meditation instructions as well as more scholarly material that draws on Yogacara thought. It also often makes use of Dzogchen terminology like kadag (original purity) and rigpa. Another important commentary is Dashi Oser's (15th-16th century) Heart of the luminous sun, which is based on the Third Karmapa's (1284–1339) topical outline of the RGV. Other notable Tibetan exegetes of the Ratnagotravibhāga have been Ngok Loden Sherab, Dolpopa Sherab Gyaltsen, Gö Lotsawa Zhönnu-pel, Gyaltsab Je, Mikyö Dorje (8th Karmapa), Jamgon Kongtrul and Jamgon Ju Mipham Gyatso. Various interpretations and understandings of the RGVV have developed in Tibetan Buddhism, such as the view that buddha-nature is a non-implicative negation (influenced by Madhyamaka), the Shentong (empty of other) view and the Dzogchen view. Buddha nature as a nonimplicative negation Various Tibetan Buddhist scholars (especially those of the Gelug and Sakya schools) follow the RGVV tradition of Ngok Loden Sherab which "identifies the tathagatagarba as the factor of the natural purity of all phenomena, which pervades all knowable objects and is a space-like nonimplicative negation." This interpretation generally understands buddha-nature to be just a term for emptiness as it is explained in the Madhyamaka treatises of Nagarjuna and Candrakirti. These authors see emptiness and buddha nature as the lack of an independent nature