Chinese
大圆满总纲，甲篇。 大圆满总纲，甲篇。 大圆满总纲在此。所有续部的国王，所有教言的关联，所有口诀的精华，所有教法的伟大宝藏，所有乘法的顶峰，所有坛城的明镜，所有见解的究竟，所有见修的明灯，所有佛陀的意之精髓。如是具有九种伟大的大圆满，为了确定这一点，宣说八种共同要义：即大圆满的自性，定义，分类，名称，殊胜之处，特征，圆满之方式，大圆满证悟之意，以及果的宣说。其中，大圆满的自性是：诸法之界，无生，未被错觉分别所染污的空明，无有间断，即是彼。 定义是：以“圆满”而言，没有不圆满的法，从外道开始，直至所有乘法的次第，以及轮涅的所有法，都圆满于空明大之中，因此是法性不变。伟大是指，由于胜过其他乘法，因此见解特别殊胜。大圆满的分类有两种：歧途穷途末路的大圆满，以及实修果的大圆满。歧途有三种：口头空谈之大圆满，中阴彻底解脱之大圆满，以及离相离言之大圆满。第一种，大圆满是佛陀意之究竟，对于实相之义，由于没有证悟且没有实修，仅仅是口头上，意义美好的词句都变成了空话。第二种，中阴自解脱是：对于大圆满的良好见修，以及所有深奥之处，实修感到疲惫，拿来诸法皆为本解脱和自解脱的理由和根据，却因为没有实修，所以验相和体验没有生起，却说自己是佛，不行善，不舍恶。这些是断见者，认为没有善恶业，经典中说会生于热地狱。第三种，离相
English
The General Principles of Dzogchen, Chapter Ka. The General Principles of Dzogchen, Chapter Ka. The General Principles of Dzogchen are present herein. The king of all tantras, the connection of all transmissions, the essence of all instructions, the great treasury of all teachings, the pinnacle of all vehicles, the mirror of all mandalas, the ultimate of all views, the lamp of all views and meditations, the heart essence of the intention of all Buddhas. Thus, to establish this Great Perfection, which possesses nine greatnesses, it is taught in eight general topics: namely, showing the essence of Dzogchen, its definition, its divisions, its names, how it is particularly superior, its characteristics, how it is perfected, the realization of Dzogchen's meaning, and the showing of the fruit. Among these, the essence of Dzogchen is: the unborn sphere of all phenomena, the empty clarity undefiled by delusion and conceptualization, that which is without interruption, is itself. The definition is: by "perfection" (rdzogs) it means that there is no phenomenon that is not perfected, from the outsiders onwards, up to all the levels of vehicles, and all phenomena of samsara and nirvana are perfected in the great empty clarity, thus it is the unchanging nature of phenomena. "Great" (chen-po) means that because it is greater than other vehicles, its view is particularly superior. The divisions of Dzogchen are two: the Dzogchen of ultimate straying, and the Dzogchen of the fruit of practice. The straying has three: the Dzogchen of verbal chatter, the Dzogchen of complete liberation in the bardo, and the Dzogchen of signlessness and wordlessness. The first is that Dzogchen is the ultimate of the Buddha's intention, but the meaning of the true state, because it is not realized and not practiced, is merely lip service, and the good words of meaning have become mere talk. The second, self-liberation in the bardo, is: having become exhausted from practicing the good view and meditation of Dzogchen, and all the profound things, taking reasons and sources that all phenomena are primordially liberated and self-liberated, but because they have not practiced, signs of accomplishment and experience have not arisen, yet they say they are Buddhas, do not practice virtue, and do not abandon evil. These are those who hold to nihilism, viewing that there is no karma, good or bad, it is said in the scriptures that they will be born in the hot hells. The third, signlessness
Chinese
关于“立断”的大圆满是：仅仅口头上说一切法无生，引用许多经文，却不舍弃庸常的分别念，将一切法执着为实有和相状，自认为证悟者，这些都是常见。如果误入歧途，众生将堕入无间地狱。第二，修持果的大圆满是：有戏论方便的大圆满和无戏论智慧的大圆满。有戏论是：从声闻乘开始，直到阿底瑜伽，不分大小、高低、好坏、偏颇，以各种方便将一切都转为道用，并将这些都圆满于离边、空明的大境界中。无戏论智慧的大圆满有三种：安住实相之基的大圆满，次第趣入道的大圆满，以及究竟果的大圆满。第一种是：基、事物、自性的意义，其体性是本来清净（藏文：ཀ་དག），自性任运成就的体性而安住。因此，从本初就清净，从未经历过错乱，本来就未曾造作和改变，任运成就而安住。体性、自性、大悲三者，以及五身、五智，不舍弃、不混杂地圆满安住。证悟它，无需经历道，仅凭敏锐的根器证悟就能成佛。次第趣入是指次第道和顿入两种。第一种是：获得灌顶和誓言后，次第修习住心、禅定、修习和三摩地，然后圆满佛陀究竟的意趣。顿入有三种：离过功德的大圆满，离相离言的大圆满，以及空明义的大圆满。第一种是：通过闻、思、修三者，断除智慧的增益，然后如实证悟见解，通过修持来体验，通过行持来增进，达到顶点。断除常、断、沉、掉、取、舍、希望、恐惧、错误、迷乱等一切边，安住于佛陀究竟意趣的如实、离边、圆满的状态，这就是远离一切过失，功德圆满。离相离言是：内外之法
English
The Dzogchen of "Liktok" is: Merely saying verbally that all dharmas are unborn, quoting many scriptures, but without abandoning ordinary conceptual thoughts, clinging to all dharmas as real and characterized, and claiming to be realized ones, these are all views of permanence. If one goes astray, sentient beings will be born in the Avici hell. Secondly, the Dzogchen of the fruition of practice is: the Dzogchen of means with elaboration and the Dzogchen of wisdom without elaboration. The one with elaboration is: starting from the Hearer Vehicle, up to the Atiyoga, without distinguishing between acceptance and rejection, negation and affirmation, large and small, high and low, partiality, etc., taking all kinds of means as the path, and perfecting all of these in the great state of being free from extremes, emptiness and clarity. The Dzogchen of wisdom without elaboration has three aspects: the Dzogchen of the ground of reality, the Dzogchen of the path of gradual entry, and the Dzogchen of the ultimate fruition. The first is: the meaning of ground, thing, and nature, its essence is primordial purity (Tibetan: ཀ་དག, ka dag), abiding in the essence of self-arisen perfection. Therefore, it is pure from the beginning, never having experienced confusion, originally uncreated and unaltered, abiding as spontaneously accomplished. The three, essence, nature, and compassion, as well as the five bodies and five wisdoms, abide perfectly without being abandoned or mixed. Realizing it, without traversing the path, one attains Buddhahood merely through realization by sharp faculties. Gradual entry refers to the gradual path and the sudden entry. The first is: after receiving empowerment and vows, gradually training in abiding the mind, meditation, practice, and samadhi, and then perfecting all the meanings of the ultimate intention of the Buddha. Sudden entry has three aspects: the Dzogchen of flawless qualities, the Dzogchen of being free from characteristics and words, and the Dzogchen of the meaning of emptiness and clarity. The first is: through the three, hearing, contemplation, and meditation, cutting off the mind's additions, then realizing the view without error, experiencing it through practice, and enhancing it through conduct, reaching the peak. Cutting off all extremes of permanence, annihilation, dullness, agitation, acceptance, rejection, hope, fear, error, obscuration, etc., abiding in the state of the Buddha's ultimate intention, which is true, free from extremes, and perfect, this is being free from all faults and perfecting qualities. Being free from characteristics and words is: the dharmas of inner and outer
Chinese
将一切处所了悟为法界无生灭，唯一明点，是超越言辞和文字的。任何表相的事物都不成立。空明之义的大圆满是，显现和存在的万法都从菩提心生起并汇集于心，菩提心是觉性之智慧。觉性之智慧在通过经续、口诀确定之时，本体和界、颜色、轮涅等等都不成立，显现是自显现，生起是自生起，安住于自生自解脱。其本身一切过患功德从一开始就清净，超越一切希望和恐惧的边，也不成立任何的自性。空性而光明，不缘于任何事物，安乐而无分别，在那之中没有不汇集的法。空性而光明是菩提心，是所有佛陀的心髓。等等，大圆满的分类是，总的来说大圆满有三大部，九大虚空，十万一千卷，一万部经续部，八十跳跃，五百八十钉，六万窍诀，一千九百介绍，三万重述之窍诀，九千区分之窍诀，六十四万颂。卡当巴所说。 大圆满总纲。卡当巴。
English
Realizing all places as the Dharmadhatu, without arising or ceasing, as a single bindu, is beyond words and letters. No characteristic entity is established. The Great Perfection of the meaning of emptiness and clarity is that all phenomena of appearance and existence arise from Bodhicitta and gather into the mind, and Bodhicitta is the wisdom of awareness. When that wisdom of awareness is ascertained through tantras, agamas, and instructions, its essence, realm, color, samsara and nirvana, etc., are not established; appearance is self-appearance, arising is self-arising, abiding in self-origination and self-liberation. That itself is pure from the beginning in all faults and virtues, transcending all extremes of hope and fear, and is not established in any essence. Empty and clear, not fixating on anything, blissful and without thought, there is no dharma that is not gathered into that itself. Empty and clear is Bodhicitta, it is the heart essence of all Buddhas. Etc., the categories of the Great Perfection are: generally, the Great Perfection has three great sections, nine great spaces, one hundred and one thousand volumes, one myriad tantra sections, eighty leaps, five hundred and eighty nails, sixty thousand key instructions, one thousand nine hundred introductions, three myriad repetition instructions, nine thousand distinguishing instructions, six hundred and forty thousand shlokas. Spoken by Ka Dampa. The general outline of the Great Perfection. Ka Dampa.