Text 3.10 (Commentary)

[Guhyagarbha-Tantra, Text section 3.10]

The phenomena of mundane bewilderment, as many as they are,
Revolve in a duality of outer and inner dependent origination
Through the subject-object dichotomy of Ignorance and ideas,
And they produce disharmonious experiences of happiness and suffering. [10] ...

[Tibetan]

ji-snyed 'jig-rten 'khrul-pa'i chos /
ma-rig rtog-pa'i gzung-'dzin-gyis /
phyi-nang rten-'brel gnyis-su 'khor /
mi-mthun bde-sdug myong-bar 'gyur / [10]

Commentary:

[The appearance of saṃsāra through ignorance:]

All the phenomena of mundane bewilderment ('jig-rten 'khrul-pa'i chos) subsumed in the container-world and its sentient contents, which appear as the impure outer and inner phenomena, as many as they are (ji-snyad), are like a dream. The essence or abiding nature where Buddha-hood is primordially attained is oppressed by ignorance (ma-rig) with its darkest sleep. Conditioned through the subject-object dichotomy of (-pa'i gzung-'dzin-gyis) dualistic ideas (rtog), the diverse outer (phyi) objects which are flesh-coloured (dkar-dmar) and the immeasurable inner (nang) forms of living beings appear. Sentient beings revolve ('khor) like the wheels of a chariot in a duality of (gnyis-su) outer and inner dependent origination (rten-'brel), through which resultant bewildering appearances emerge from the cause of bewilderment. And these produce ('gyur) the experiences of (myong-bar) diverse happiness and suffering (bde-sdug) which are the particular attributes of disharmonious (mi-mthun) objects and appearances, along with the perpetual appearance (of these beings) which continues from one citadel of saṃsāra to another.

[The third, (teaching that from the very moment of this appearance its nature is reality, comments on Ch. 3.11):]

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