Text 3.13 (Commentary)

[Guhyagarbha-Tantra, Text section 3.13]

Despite the continuity of erroneous thoughts
In terms of cause and result.
They are the baseless and groundless expanse.
The indivisible time moments are the nature
Of the pure expanse itself, [13] ...

[Tibetan]

log-rtog rgyu-'bras rgyun-nyid-kyang /
gzhi-rtsa-med dbyings skad-cig-ma /
rnam-par dag-pa'i dbyings-nyid-tshul / [13]

Commentary:

[The baseless and groundless nature of bewildering ideas]

Despite the continuity (rgyun-nyid kyang) of those erroneous thoughts (log-rtog), appearing as the bewildering subject-object dichotomy, in terns of cause (rgyu) and the result ('bras) produced thereby, which seem to be related in a temporal succession of past and subsequent moments, it is non-existent when investigated. The essence of awareness abides in the originally pure abiding nature, the baseless and groundless (gzhi rtsa-med) expanse (dbyings) of reality; but when it arises as the diversity (of thought), it has no continuity and indeed has the nature of a series of distinct indivisible time moments (skad-cig-ma). Furthermore, there is no past indivisible time moment which has ceased, no future indivisible time moment which is found) and, when even a present indivisible time moment is investigated, it does not exist outwardly, inwardly, or in between. Indeed. there are no such things as indivisible time moments. They are awareness. the nature (tshul) which abides as the essence of the primordially pure (rnam-par dag-pa'i) sky-like expanse (dbyings) of reality itself (nyid).

It says in the Pagoda of Precious Gems (T. 45-93):

Kāśyapa, wherever this mind is sought, it is not subsequently seen to be genuinely internal. It is not subsequently seen to be genuinely external: nor is it even subsequently seen to be genuinely in between. It is like the sky.

[The sixth, (teaching that thought is the display of pristine cognition, comments on Ch. 3.14):]

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