["Face to face” means in this instance a study independent or apart from others, when the disciple gets his instruction face to face either with himself (his higher, Divine Self) or—­his guru.  It is then only that each receives his due of information, according to the use he has made of his knowledge.  This can happen only toward the end of the cycle of instruction.]

3.  Before thou (the teacher) shalt impart to thy Lanoo (disciple) the good (holy) words of Lamrin, or shalt permit him “to make ready” for Dubjed, thou shalt take care that his mind is thoroughly purified and at peace with all, especially with his other Selves.  Otherwise the words of Wisdom and of the good Law, shall scatter and be picked up by the winds.

["Lamrin” is a work of practical instructions, by Tson-kha-pa, in two portions, one for ecclesiastical and exoteric purposes, the other for esoteric use.  “To make ready” for Dubjed, is to prepare the vessels used for seership, such as mirrors and crystals.  The “other selves,” refers to the fellow students.  Unless the greatest harmony reigns among the learners, no success is possible.  It is the teacher who makes the selections according to the magnetic and electric natures of the students, bringing together and adjusting most carefully the positive and the negative elements.]

4.  The upasakas while studying must take care to be united as the fingers on one hand.  Thou shalt impress upon their minds that whatever hurts one should hurt the others, and if the rejoicing of one finds no echo in the breasts of the others, then the required conditions are absent, and it is useless to proceed.

[This can hardly happen if the preliminary choice made was consistent with the magnetic requirements.  It is known that Chelas otherwise promising and fit for the reception of truth, had to wait for years on account of their temper and the impossibility they felt to put themselves in tune with their companions.  For—­]

5.  The co-disciples must be tuned by the guru as the strings of a lute (vina) each different from the others, yet each emitting sounds in harmony with all.  Collectively they must form a key-board answering in all its parts to thy lightest touch (the touch of the Master).  Thus their minds shall open for the harmonies of Wisdom, to vibrate as knowledge through each and all, resulting in effects pleasing to the presiding gods (tutelary or patron-angels) and useful to the Lanoo.  So shall Wisdom be impressed forever on their hearts and the harmony of the law shall never be broken.

6.  Those who desire to acquire the knowledge leading to the Siddhis (occult powers) have to renounce all the vanities of life and of the world (here follows enumeration of the Siddhis).

7.  None can feel the difference between himself and his fellow-students, such as “I am the wisest,” “I am more holy and pleasing to the teacher, or in my community, than my brother,” etc.,—­and remain an upasaka.  His thoughts must be predominantly fixed upon his heart, chasing therefrom every hostile thought to any living being.  It (the heart) must be full of the feeling of its non-separateness from the rest of beings as from all in Nature; otherwise no success can follow.