In this non-sectarian presentation of various important distinctions in Buddhism, 19thc Rnying ma scholar Phyogs las rnam rgyal discusses at some length the differing accounts of the "three turnings" in the old and new traditions. See especially 16b f. for accounts of Klong chen pa and Mi pham and a summary of positions [17a.3]. He then refers to his own Drang nges lde'u mig. On 17b.3 he notes that other scholars claim the Uttaratantra {116081} is a Mahāyāna Prasaṅgika text but that it is of provisional meaning, adorning the major theme of Śūnyatā in words expressing the claims of others. Rnying ma scholars say it may express the intent of the Prasaṅgika, but it is definitely of definitive meaning as regards rigs khams bde gshegs snying po and represents the last turning. On the question of whether the Uttaratantra {116081} is primarily concerned with Śūnyatā, the answer is that it expresses the indivisibility of the presencing aspect, the rang rig 'od gsal ba'i yon tan specified in terms of the three-fold mkhyen brtse nus, which in no way resembles the tradition of the Sky clad Jains, and the no thingness aspect, the ngo bo stong pa chen po specified in terms of the three-fold rnam par sgo gsum, which in no way resembles the "Ātman" of the Tirthikas. Thus, it does not use language of instruction that is only of provisional meaning.