The tantra itself does not seem to draw a distinction between mind and the natural state. It shows a seamless continuity, not two seperate entities. To "argue" that there is the mind and there is the natural state, cannot really be justified on the basis of the text.
Not two separate entities per se, but the two possible paths which result due to recognition or non-recognition.
To say that the text merely outlines deluded mind also does not seem to be warranted. The text seems to be outlining the process whereby appearances are generated out of the natural state. By this token it would be like saying that fuel, spark and fire are seperate.
I wasn't suggesting that it solely outlines dualistic mind, just noting that what may appear to be merely outlining the natural state is in truth also discussing the process of straying into duality as well (and the subsequent implications), even though that isn't overtly apparent. The natural state issues sound, light and rays however that phenomena is unborn, emptiness free from extremes. It's only when emptiness isn't recognized that appearance is mistaken as objective phenomena and the delusion of origination occurs. The five wisdom lights are adulterated into the five elements. The elements are the lights all along however our ignorance obscures recognition of that.
Rather than the fuel, spark, fire metaphor I think the sun to clouds one frames the relationship between primordial wisdom [ye shes] and mind well; that the sun simply displays its radiance and heat, and when that heat interacts with water vapor, clouds are formed which then obscure the sun. The sun is still shining all along, however by force of its own innate qualities certain causes and conditions arise which veil it. The clouds aren't a part of the sun, but arise adventitiously as an expression of it's dynamism. Likewise dualistic mind and avidyā aren't primordial wisdom, but arise adventitiously as a result of primordial wisdom's dynamism.