The Vinaya of the Bon tradition by Roesler, U

“…Historically, the monastic life of the Bon tradition of Tibet has developed side by side with that of the Tibetan Buddhists. …”

The Thob yig gsal ba'i me long by Dza-ya Paṇḍita Blo-bzang 'phrin-las (1642-1715): an enquiry into biographies as lineage history by Ujeed, S

“…Unlike simpler examples of its genre, Dza-ya Paṇḍita's thob yig also includes relevant information on tantric and monastic precepts, instructions and consecrations, expositions on doctrine and practice, meditation guidelines, historical events, and autobiographical and biographical material related to important female and male Buddhist figures. …”

A polymath from Amdo: the many hats of Sumpa Khenpo Yeshe Paljor (1704–1788) by Griffiths, RM

“…The first aspect studied in this thesis is his influence as a pilgrim; while the main aims of his travels were religious, these journeys also opened and developed networks to further religious, institutional and economic goals as it was expected of the head of monastic institutions. The second aspect is his use of rhetoric to further his roles as a peacekeeper, teacher, and abbot, and to encourage virtue and build his own reputation. …”

The Kadampa: a formative movement of Tibetan Buddhism by Roesler, U

“…His work on the stages of the path to awakening includes instructions on Tantra, but states that tantric practice may not contradict the vows taken (thus excluding antinomian practices for monastics). The early Tibetan Bka’ gdams pa masters take the same stance and promote the idea that Pāramitānaya (i.e., non-tantric Mahāyāna Buddhism) and Tantra have the same validity and lead to the same goal, thus trying to strike a balance between the two approaches.…”