(31) A bodhisattva’s practice is continually to examine our self-deception and then rid ourselves of it, because, if we do not examine our self-deception ourselves, it’s possible that with a Dharmic (external) form we can commit something non-Dharmic.



(32) A bodhisattva’s practice is not to speak about the faults of a person who has entered Mahayana, because, if under the power of disturbing emotions and attitudes, we talk about the faults of others who are bodhisattvas, we ourselves will degenerate.



(33) A bodhisattva’s practice is to rid ourselves of attachment to homes of relatives and friends and homes of patrons, because, under the power of (wanting) gain and respect, we will quarrel with each other and our activities of listening, thinking, and meditating will decline.



(34) A bodhisattva’s practice is to rid ourselves of harsh language displeasing to the minds of others, because harsh words disturb others’ minds and cause our bodhisattva ways of behavior to decline.



(35) A bodhisattva’s practice is to have the servicemen of mindfulness and alertness hold the opponent weapons and forcefully to destroy disturbing emotions and attitudes, like attachment and so forth, as soon as they first arise, because, when we are habituated to disturbing emotions and attitudes, it is difficult for opponents to make them retreat.



(36) In short, a bodhisattva’s practice is (to work) to fulfill the purposes of others by continually possessing mindfulness and alertness to know, no matter where or what course of behavior we’re following, how is the condition of our minds.



(37) A bodhisattva’s practice is, with the discriminating awareness of the complete purity of the three circles, to dedicate for enlightenment the constructive forces realized by efforts like these, in order to eliminate the sufferings of limitless wandering beings.

