yi ge 'bri mchod sbyin pa dang/ /

nyan dang klog dang len pa dang/ /

'chad dang kha 'don byed pa dang/ /

de sems pa dang bsgom pa'o/ /

spyod pa de bcu'i bdag nyid ni/ /

bsod nams phung po dpag tu med/ /

Copying texts, making offerings, charity,

Study, reading, memorizing,

Explaining, reciting aloud,

Contemplating and meditating—

These ten activities

Bring merit beyond measure.

Distinguishing the Middle from Extremes, chapter 5

sems bskyed pa ni gzhan don phyir/ /

yang dag rdzogs pa'i byang chub 'dod/ /

Arousing bodhicitta is: For the sake of others,

Longing to attain complete enlightenment.

Ornament of Clear Realization, I, 18

'di la bsal bya ci yang med/ /

gzhag par bya ba cung zad med/ /

yang dag nyid la yang dag lta/ /

yang dag mthong na rnam par grol/ /

In this, there is not a thing to be removed,

Nor the slightest thing to be added.

It is looking perfectly into reality itself,

And when reality is seen, complete liberation.

Ornament of Clear Realization, V, 21 and Sublime Continuum, I, 154[i]

sbyin pa mi mthun phyogs nyams dang/ /

rnam par mi rtog ye shes ldan/ /

'dod pa thams cad yongs rdzogs byed/ /

sems can rnam smin byed rnam gsum/ /

Generosity in which adverse factors have disappeared,

Endowed with wisdom that is non-conceptual,

Completely fulfills all wishes,

And brings all beings to maturity at the three levels.

Ornament of Mahāyāna Sūtras, XVII, 8

bshes gnyen dul ba zhi zhing nyer zhi ba/ /

yon tan lhag pa brtson bcas lung gis phyug/ /

de nyid rab tu rtogs pa smra mkhas ldan/ /

brtse ba'i bdag nyid skyo ba spangs la (b)sten/ /

One should follow a spiritual teacher who is disciplined, peaceful, serene,

Endowed with special qualities, diligent, rich in scriptural learning,

Highly realized concerning the nature of reality, skilled in speaking,

The embodiment of love, and indefatigable.

Ornament of Mahāyāna Sūtras, XVII, 10

spangs phyir bslu ba ba'i chos can phyir/ /

med phyir 'jigs dang bcas pa'i phyir/ /

chos rnams gnyis dang dge 'dun ni/ /

gtan gyi skyabs yul ma yin no/ /

Because it is discarded, because it is inconstant,

Because they do not have, because they are afraid,

The Dharma in its two aspects and the sangha

Are not the ultimate and lasting refuge.

Sublime Continuum, I, 20

dam pa'i don du 'gro ba yi/ /

skyabs ni sangs rgyas nyag gcig yin/ /

thub pa chos kyi sku can phyir/ /

tshogs kyang de yi mthar thug phyir/ /

On an ultimate level

The only refuge is the Buddha.

The Muni embodies the Dharma,

And is thus the culmination of the sangha.

Sublime Continuum, I,  21

rdzogs sangs sku ni 'phro phyir dang/ /

de bzhin nyid dbyer med phyir dang/ /

rigs yod phyir na lus can kun/ /

rtag tu sangs rgyas snying po can/ /

Because the perfect buddhas’s kaya is all-pervading,

Because reality is undifferentiated,

And because they possess the potential,

Beings always have the buddha nature.

Sublime Continuum, I,  27

ma dag ma dag dag pa dang/ /

shin tu rnam dag go rim bzhin/ /

sems can byang chub sems dpa' dang/ /

de bzhin gshegs pa zhes brjod do/ /

According to the phases of impure,

Partially pure and completely pure,

We speak of sentient beings, bodhisattvas

And the thus-gone buddhas.

Sublime Continuum, I, 47

rnam dbye bcas pa'i mtshan nyid can/ /

glo bur dag gis khams stong gi /

rnam dbye med pa'i mtshan nyid can/ /

bla med chos kyis stong ma yin/ /

The disposition is empty of the adventitious stains,

Which are characterized by their total separateness.

But it is not empty of the unsurpassed qualities,

Which have the character of total inseparability.

Sublime Continuum, I, 155

mi gtsang ba la dri zhim med bzhin 'gro lnga dag na bde ba med/ /

Just as there can be no pleasant fragrance in a cesspit,

There is no joy among the five classes of beings.[ii]

Sublime Continuum, IV, 50

nad ni shes bya nad kyi rgyu ni spang bya la/ /

bde gnas thob bya sman ni bsten par bya ba ltar/ /

sdug bsngal rgyu dang de 'gog pa dang de bzhin lam/ /

shes bya spang bya rig par bya zhing bsten par bya/ /