 folding their hands (ibid., p. 127).
In another passage, Agvaanhaidav condemns the serving of meat-meals to monks during a religious ceremony. He paints a gruesome scene in which the livestock is slaughtered for a meal of the monks assembled to recite the discourses of the Buddha (Kangyur) and other scriptures in a rite for the longevity of higher-ranking lamas and in other rituals: Hundreds and thousands of monks assembled in the assembly hall, and at the same time, hundreds of animals were brought outside [of the assembly hall] to be slaughtered for the monks' midday meal.
The voices of monks reciting the scriptures inside [the assembly hall] compete with the groaning sounds of suffering animals being killed outside [the assembly hall]. These competing sounds reach the ears of the buddhas, bodhisattvas, Dharma protectors, and [other] protectors.
[The area] surrounding the assembly hall where monks have gathered looks like a great cemetery in India or like a battlefield, covered with the blood, filth, and cud, with the bones of animals killed are scattered all around, while the flocks of various flesh-eating birds chatter and chitter. (ibid., p. 141) In the concluding part of the Dialogue, Agvaanhaidav addresses those monks with these words: I do not have any thought of exposing your faults publicly other than writing under the witness of stainless teachings of the Buddha. Please do whatever pleases you, either think over [what I said] or just rebuke me. Dharma protectors know that I did not compose this [work] with the intention of slandering you with exaggeration (ibid., p. 156).
Agvaanhaidav's view on the negative karmic consequences of consuming the meat and offering it as a religious offering is expressed in the following passage in the Dialogue: Although one does not accumulate an actual karma of killing when one did not take the life [of animals] by himself or had it done by others, he will incur the unthinkable karmic debt due to consuming the flesh [of a slaughtered animal]. Thus, do not be haughty as if you did not do anything wrong, claiming, "I eat meat that was sold in a market. Make your best effort to engage in a purificatory method for mishandling the faith offerings (Tib: dkor sbyong pa'i thabs) 40 taught by the Buddha (Lobsang Tsering 2005, p. 155).
Although it is taught in Mahāyāna scriptures, such as the Hastikaks. ya Sūtra, Mahāmegha Sūtra, Laṅkāvatāra Sūtra, and Aṅgulimālīya Sūtra that one should completely abstain from eating meat, the scriptures of the Vehicle of the Hearers (Skt:śrāvakayāna) allow the eating of a meet that is with three purities (Tib: rnam gsum dag pa'i sha) 41 [for the occasions of curing illness and other purposes]... Thus, you fools who say that there is no difference between killing and non-killing after someone eats meat, sit quietly-it is better for both you and others (Tib: kha btsum ste bsdad na rang gzhan la phan no) (Lobsang Tsering 2005, pp. 156-57).
As previously mentioned, Agvaanhaidav, adhering to the Geluk tradition of Tibetan Buddhism, recommends to Mongolian monastics that a tantric practice should be based on monastic discipline, the cultivation of compassion for sentient beings, 42 and an extensive study of sūtras first, then followed by tantric studies. For him, the fully ordained monks (Tib: dge slong) are the main holders of Buddhist teachings (Tib: bstan pa 'dzin mkhan gyi gtso bo) as well as for the development of Vajrayāna Buddhism in Mongolia. Such a way of practice is praised by a Geluk scholar monk Gungthang Tenpai Dronme (1762-1823) in his Prayer for Flourishing of Je Tsongkhapa's Teachings as "outwardly calmed and subdued by the Hearer's conduct, and inwardly trusting in the two stages' practice (tantric practice)". 43 In other words, a Geluk monastic tantric practitioner should preserve monastic disciplines while engaging in tantric practice. This view can be seen in Agvaanhaidav's work titled The Wheel of Thunderbolt That Crushes the Fools Carried by Demon to Dust (hereafter Wheel of Thunderbolt). 44 Agvaanhaidav rebukes the monastic "fools" who consume meat, alcohol, and indulge with women under the pretext of engaging in tantric practices, as he writes: If one could attain enlightenment by relying on alcohol and a woman Without engaging in learning, reflection, and meditation, The Enlightened Ones who manifested various ascetic practices 45 to beings Are certainly the manifestation of Māra. 46 If it is the sign of an adept who disregard The teachings of the Buddha, karma, the abandonment and acceptance, (Tib: spang blang) What is a harm in saying that yaks. as (Tib: gnod sbyin), demons, tigers, leopards, and bears are the adepts? (ibid., p. 565) It is an easy [for you] to do anything to me, the weak one. (ibid., p. 573) 48

For refuting or defending [what is true]
There is no need of the high status, wealth The multitude of companions and a high reputation Whoever has an intelligence, that is needed for [defending the truth]. (ibid., p. 573) By the time of Agvaanhaidav, the Buddhist institution was firmly established in Mongolia. By the end of the nineteenth century, there were around 940 monasteries and 100,000 monks in Khalkha Mongolia (Dashbadrah and Gerelbadrah 2003, p. 212). There were 61 reincarnated lamas among the monastics. 49 However, Agvaanhaidav saw the condition of monasticism of his time as degenerated and his time as a degenerate age (Tib: snyigs dus). In his work titled The Letter of the Precious Teachings of the Victories One to Buddhas and Bodhisattvas (hereafter Letter), Agvaanhaidav gives his reasons for why he sees his time as a degenerate era. The Letter is composed in the form of a plea letter sent from Buddhism to the buddhas and bodhisattvas for the protection from monks' misconduct.
The Letter opens with these lamenting statements of Buddha dharma or Buddhism: Alas! My only father, the protector of sentient beings Glorious and unequalled Buddha, the Victorious One,  The wealthy fool is highly regarded Over a good spiritual friend who teaches me. (ibid., folio 4b.) The childish ones who want to learn about me (Buddhist teachings)Slander and refute the teachers. (ibid., folio 4b, 5a.) Disappointed with this desperate situation, the Buddhist religion or Mahāyāna Buddhism decides to leave Mongolia with lamentation: I was precious in the three worlds When the Buddha and his children dwelt.

At this present time,
What is a more worthless possession than me, the helpless one? (ibid., 3 b.)

Looking in any direction,
There is no single cause to make me overjoy Thus, it is better to leave this place Without any delay for another place. (ibid., 5b.) In the colophon to this work, Agvaanhaidav explains his intention behind composing it, emphasizing that it is not for "making oneself a white crow and a rival against the worldly ones, but with the intention that it may help those who are like-minded". He also asks those offended by his critique to practice patience. (ibid., folio 6b, 7a.) 52 In the Letter, Agvaanhaidav as being a "spokesperson" for Buddha dharma, tells his monk colleagues that a degenerate age is not the certain period of time that inevitably comes but it actually arrives as a result of misconduct of monastics. As previously discussed, he points out that Mahāyāna Buddhism in Mongolia should be developed on the basis of two principles-upholding monastic precepts and combined studies of sūtras and tantras. 53 Agvaanhaidav, himself, who was a scholar and fully-ordained monk, was the exemplary model for cherishing these principles.

Conclusions
In Agvaanhaidav's view, the best teacher is one who censures the wrongdoing, and a censure should be seen as a pith instruction. A literary genre of üg, which was fully developed in nineteenth-century Mongolia, was employed by monastic scholars as well as revolutionary writers as the means of religious pith instructions and socialist propaganda. When we look at the works discussed above, we can observe that there is a common theme in both pre-revolutionary and revolutionary üg genre works, that is, an advocacy for change. A monk-scholar Agvaanhaidav strongly criticized the decline of monastic moral life at his time and advocated to bring back the past glorious time of Buddhism.