---
title: "圓頓宗眼 · 原心"
description: "圓頓宗眼由宋代天台宗高僧法登所述，是其對天台圓頓教觀核心義理的闡釋。該書誕生於宋代天台宗復興與禪教融合的背景下，系統梳理了天台宗一心三觀、十乘觀法等核心教義，並強調圓頓法門直指心性、頓悟實相的特質。作為天台宗重要論疏，它不僅是理解天台止觀體系與圓頓思想的關鍵文獻，也對後世漢傳佛教教理發展產生了深遠影響，被視為修學天台觀門的權威指南之一。"
url: "https://rushiwowen.co/en/r/cmcw6sogi1ipajo0459r0gptg"
---

### 原心

> Original Mind

毗陵曰。隨緣不變名性。不變隨緣名心。是知心之與性。其體雖同。其義則別。所以同者。不變即隨緣。隨緣即不變故。所以異者。以由諸法性雖平等。隨染淨緣。故有生佛。由淨緣故。則順本性。顯於真心。乃成諸佛。由染緣故。迷其本性。成於妄念。乃有眾生。故知眾生之心有真有妄。妄則隨染緣故。真則不變之性全不變。隨緣故。則全真心而為妄念。故曰。全真作妄。妄具三千。達此妄心。無一異相。三千宛然。葢由妄念其體本真。故四明曰葢指介爾之心。為事理解行之要。深有旨哉。是故。要識真心。當體妄念。不得此旨。不知起觀之處。不達顯妙之門。一家宗源成顛亂也。

> Piling said: "That which remains unchanging amidst conditions is called nature; that which changes according to conditions is called mind." From this we know that mind and nature, though identical in substance, differ in meaning. They are the same because the unchanging is precisely what follows conditions, and what follows conditions is precisely the unchanging. They differ because, although the nature of all dharmas is equal, it follows both pure and impure conditions. Thus arise sentient beings and Buddhas. Through pure conditions, one accords with inherent nature, revealing the true mind, and thus becomes a Buddha. Through impure conditions, one becomes confused about inherent nature, giving rise to deluded thoughts, and thus becomes a sentient being. Therefore, we know that the mind of sentient beings has both true and deluded aspects. Delusion arises from following impure conditions; truth is the unchanging nature that remains completely unchanged. Because it follows conditions, the entire true mind becomes deluded thoughts. Hence it is said: "The wholly true becomes delusion; delusion fully contains the三千 realms." Understanding this deluded mind, there is not a single mark of difference; the三千 realms are vividly present. This is because the essence of deluded thoughts is originally true. Thus Siming said: "Pointing directly to this single instant of thought is the essential key to practice and understanding." How profound! Therefore, to recognize the true mind, one must directly penetrate deluded thoughts. Without grasping this principle, one cannot know where to begin contemplation, nor understand the gateway to revealing wonder. The entire tradition of our school would then be thrown into confusion.