As we are accustomed to acting under the rule of our passions, destroying them demands great effort. Mindfulness of these (opposing forces) is the weapon that allows us to repel them immediately. In short: whatever we do, in whatever circumstance of conditions, to always be attentive to the situation that presents itself and to the reaction that it awakens in our mind; this, with the motivation of amending our behavior for the well- being of all sentient beings, is a practice of the Bodhisattva.
To never criticize others or speak of the errors that those who are on the path of the Mahayana may have committed is a practice of the Bodhisattva.
If someone who is your equal or someone who is obviously your inferior despises you or out of arrogance attempts to debase you, to respect him as your master is a practice of the Bodhisattva.
Harsh speech disturbs the mind of others, and our practice feels the effects of this. To abandon all coarse and vulgar language, all harsh speech, and all idle chatter is a practice of the Bodhisattva.
In order to receive offerings and be surrounded by respect, we fight among ourselves in a spirit of competition to the detriment of our attention toward study; our meditation slackens. To abandon all attachment to the gifts of those who care for us is a practice of the Bodhisattva.
If, lacking ethical discipline, we cannot realize our own intentions, to want to fulfill the vows of other beings is simply a joke. To keep rules and vows, not for a temporal and samsaric goal but in order to help all sentient beings, is a practice of the Bodhisattva.
To not analyze our actions and feelings allows desire to arise. To examine our errors and faults in order to separate ourselves from them completely is a practice of the Bodhisattva.