Ngawang Tsoknyi Gyatso

PersonType	Category:Classical Tibetan Authors
MainNamePhon	Ngawang Tsoknyi Gyatso
MainNameTib	ངག་དབང་ཚོགས་གཉིས་རྒྱ་མཚོ་
MainNameWylie	ngag dbang tshogs gnyis rgya mtsho
AltNamesTib	འཛམ་ཐང་མཁན་པོ་ཚོགས་གཉིས་རྒྱ་མཚོ་  ·  ཚོགས་གཉིས་རྒྱ་མཚོ་
AltNamesWylie	'dzam thang mkhan po tshogs gnyis rgya mtsho  ·  tshogs gnyis rgya mtsho
YearBirth	1880
YearDeath	1940
BornIn	rab kha grong sde ('Dzam thang, A mdo.)
TibDateGender	Female
TibDateElement	Iron
TibDateAnimal	Dragon
TibDateRabjung	15
TibDateDeathGender	Male
TibDateDeathElement	Iron
TibDateDeathAnimal	Dragon
TibDateDeathRabjung	16
ReligiousAffiliation	Jonang
StudentOf	thub bstan dge legs rgya mtsho  ·  'dzong bo skyabs mgon  ·  ngag dbang chos 'dzin
TeacherOf	blo gros grags pa  ·  smon lam bzang po  ·  ngag dbang bsod nams bzang po  ·  gsang sngags rgya mtsho
BDRC	https://www.tbrc.org/#!rid=P7843
IsInGyatsa	No
BnwShortPersonBio	Tsoknyi Gyatso [was] a scholar of the Jonang tradition who was considered an incarnation of one of Dolpopa’s major disciples, Nyawon Kunga Pal (1285-1364) . . . Tsoknyi Gyatso’s writings are not only intriguing and perplexing because they present a specific species of zhentong, but they are important because they disclose to us the intentional workings of a major Jonang scholar during a fascinating period in far eastern Tibetan history. As a disciple of the great Jonang master from Dzamthang, Bamda Thubten Gelek Gyatso (1844-1904), Tsoknyi Gyatso was undoubtedly exposed to a rich nexus of views. Having lived at the crossroads of intellectual exchange during the height of the Rimé eclectic movement in Kham, Bamda Gelek studied with masters including Jamgon Kongtrul (1813-1899), Jamyang Khyentse Wangpo (1820-1892), Dza Patrul (1808-1887) and his Geluk teacher Akon. With these mentors close to his own teacher’s heart, it is safe to infer that Tsoknyi Gyatso was not only versed in the mainstream zhentong works of his own tradition from authors such as Dolpopa and Taranatha, but that he most likely inherited ways of thinking through alternative presentations of emptiness. (Source Accessed October 23, 2019)
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The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature.

The disciples of the Buddha who aspire to attain individual liberation or nirvāṇa. The final goal of the Hearers is to become an arhat, a state in which one has totally eliminated the inner problems of attachment, hatred and ignorance, the main causes for rebirth in this cycle of existence. There are four stages of a śrāvaka path including eight phases.

The state of being empty of an innate nature due to a lack of independently existing characteristics.