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.