Jamgon Mipham

“For my own part,” he says in his answer to Drakar, “I have an equal and impartial respect for all the excellent teachings of the holy masters of both our own and other schools….But however may be the assertions of the wise and accomplished masters of other schools, I have cultivated the attitude of thinking that they were made according to need and were meaningful for the training of their disciples.” More to the point, Mipham remarks elsewhere with regard to the refutations of the tetralemma, that beginners who have not gained certainty in the reasoning involved, and who merely talk about the absence of conceptual extremes, are unable to dislodge their clinging to inherent existence and consequently go astray. “This being so, and in order to protect them with his compassionate hand, he [Tsongkhapa] said that, for the time being, it is very important to continue apprehending or focusing on the absence of inherent existence as this is revealed by reasoned inquiry.”89 This, according to Mipham, was an expedient devised according to need and did not correspond to the actual view of Tsongkhapa himself.”
― Jamgon Mipham, The Wisdom Chapter: Jamgön Mipham's Commentary on the Ninth Chapter of The Way of the Bodhisattva

“Whatever the case may be, all the cravings whereby karma is accumulated in the mind-stream of a single individual are elicited by a single innate ego-clinging and have the same object of focus and attitude. They are engaged in by just thinking “I will act to please myself.” They are not engaged in on the basis of the thought “I will act to please my self”—that is, a self understood in terms of qualifications like “permanent, independent” and so on. It is as it is said: And we may see that beings born as beasts for many ages Never apprehend a self unborn and permanent. And yet they clearly have a sense of “I.”82”
― Jamgon Mipham, The Wisdom Chapter: Jamgön Mipham's Commentary on the Ninth Chapter of The Way of the Bodhisattva