Tantra is Tibet consists of three parts published under the auspices of the Dalai Lama:The Great Exposition of Secret Mantra-Part I by Tsong-ka-pa is one of the principal classic texts on tantra. It presents the main features common to all the Buddhist tantra systems as well as the difference between sutra and tantra.

Kirti Tsenshap Rinpoche was a renowned teacher of Tibetan Buddhism with students worldwide. Revered as a teacher by even the Dalai Lama, he was known especially as a master of Buddhist tantra, the powerful esoteric methods for attaining enlightenment swiftly. The teachings in this book are a singular record of his deep learning in that field. Originally delivered in California to a group of Western students, the teachings comment on a classic introduction to tantra by the nineteenth-century Mongolian lama Choje Ngawang Palden. The work, Illumination of the Tantric Tradition, is a staple even today of the curriculum for training young monastics. Kirti Tsenshap Rinpoche explains the distinctive features of the four classes of tantra--action tantra, performance tantra, yoga tantra, and highest yoga tantra--by describing the way to progress through their paths and levels. He illuminates key issues in tantric practice that are still a matter for debate within the tradition. Finally, he gives a special treatment of the unique methods of Kalacakra tantra, which is regularly taught around the globe by His Holiness the Dalai Lama.

Teaches the meditative techniques of Action and Performance Tantras the basis of all higher tantric practices.

In Tibetan religious literature, Jamgon Kongtrul's Treasury of Knowledge stands out as a unique encyclopedic masterpiece embodying the entire range of Buddhist teachings as they were presented in Tibet.

Making Sense of Tantric Buddhism fundamentally rethinks the nature of the transgressive theories and practices of the Buddhist Tantric traditions, challenging the notion that the Tantras were “marginal” or primitive and situating them instead—both ideologically and institutionally—within larger trends in mainstream Buddhist and Indian culture. Critically surveying prior scholarship, Wedemeyer exposes the fallacies of attributing Tantric transgression to either the passions of lusty monks, primitive tribal rites, or slavish imitation of Saiva traditions. Through comparative analysis of modern historical narratives—that depict Tantrism as a degenerate form of Buddhism, a primal religious undercurrent, or medieval ritualism—he likewise demonstrates these to be stock patterns in the European historical imagination. Through close analysis of primary sources, Wedemeyer reveals the lived world of Tantric Buddhism as largely continuous with the Indian religious mainstream and deploys contemporary methods of semiotic and structural analysis to make sense of its seemingly repellent and immoral injunctions. Innovative, semiological readings of the influential Guhyasamaja Tantra underscore the text’s overriding concern with purity, pollution, and transcendent insight—issues shared by all Indic religions—and a large-scale, quantitative study of Tantric literature shows its radical antinomianism to be a highly managed ritual observance restricted to a sacerdotal elite. These insights into Tantric scripture and ritual clarify the continuities between South Asian Tantrism and broader currents in Indian religion, illustrating how thoroughly these “radical” communities were integrated into the intellectual, institutional, and social structures of South Asian Buddhism.

How did a society on the edge of collapse and dominated by wandering bands of armed men give way to a vibrant Buddhist culture, led by yogins and scholars? Ronald M. Davidson explores how the translation and spread of esoteric Buddhist texts dramatically shaped Tibetan society and led to its rise as the center of Buddhist culture throughout Asia, replacing India as the perceived source of religious ideology and tradition. During the Tibetan Renaissance (950-1200 C.E.), monks and yogins translated an enormous number of Indian Buddhist texts. They employed the evolving literature and practices of esoteric Buddhism as the basis to reconstruct Tibetan religious, cultural, and political institutions. Many translators achieved the de facto status of feudal lords and while not always loyal to their Buddhist vows, these figures helped solidify political power in the hands of religious authorities and began a process that led to the Dalai Lama's theocracy. Davidson's vivid portraits of the monks, priests, popular preachers, yogins, and aristocratic clans who changed Tibetan society and culture further enhance his perspectives on the tensions and transformations that characterized medieval Tibet.