The Jonang tradition left a deep imprint on Tibetan Buddhism above all through its distinctive interpretation of emptiness and buddha‑nature. Jonang masters systematized the shentong, or “other‑emptiness,” view, which holds that ultimate reality—buddha‑nature—is empty only of adventitious, illusory phenomena, not of its own luminous qualities. This stood as a deliberate alternative to the more dominant rangtong, or “self‑emptiness,” approach, and compelled other schools to refine and clarify their own philosophical positions. By affirming buddha‑nature as a real, radiant awareness present in all beings, Jonang thinkers kept tathāgatagarbha teachings at the center of Tibetan doctrinal reflection. Their works, especially those of Dolpopa Sherab Gyaltsen, became touchstones for later scholars and practitioners who sought a more positive, experiential account of ultimate reality.

Equally influential was the Jonang school’s role as the foremost custodian of the Kālacakra tantra. Jonang scholars produced extensive commentaries on Kālacakra and developed highly sophisticated completion‑stage practices, including a distinctive sixfold vajra‑yoga system that integrated subtle‑body yogas with a buddha‑nature–centered view. This made their lineage a primary source for understanding Kālacakra’s meditative and cosmological dimensions, and their expertise helped ensure the tantra’s continued vitality within Tibetan Buddhism. Their broader scholastic output, spanning Madhyamaka and buddha‑nature literature, enriched the shared textual heritage of Tibet and provided a rigorous framework in which sutra, tantra, and contemplative practice could mutually illuminate one another.

The influence of Jonang thought did not remain confined to its own monasteries. Shentong perspectives and Kālacakra materials were later taken up by masters in other traditions, particularly within the nonsectarian movement, where they offered an important counterpoint to more exclusively rangtong‑oriented presentations. In this way, Jonang ideas contributed to a wider rebalancing of Tibetan philosophical discourse, giving greater prominence to the luminous, positive dimension of awakening. Even periods of institutional suppression could not erase these contributions; Jonang texts and practices continued to circulate, especially in eastern regions, ensuring that its distinctive voice remained part of the ongoing conversation about emptiness, buddha‑nature, and the path to enlightenment.