If we are to look at all Buddhist teachings, or, for that matter, any spiritual teachings within the context of conceptualization, then we will certainly find the same results we incur in the experience of samsara itself. No matter how true or precise any verbal depiction of our predicament and its resolution might appear, we are best off remembering that the medium that relates the answers we seek is, itself, grounded in duality and illusion.
Therefore, we could then come to the understanding that, no matter how clearly and precisely the best teachings attempt to convey a clear understanding to us as we wander in the alluring poisons that we are addicted to, none of them are exact, nor do they even come near to conveying what is actual.
So, no matter how useful each stepping stone or ladder rung may seem as we travel back to our original nature, those aspects of the boat we travel in to the other shore are merely applicable and valid in context, and no more. The boat we travel in from this shore is said to be only useful until we reach the other shore.
One can believe what one wants at any point and give weights and measures to each of them in relation to circumstances. No matter how hard we might want to hold onto one idea or another, and no matter how useful the ideas might be, none of them are, or can be, the goal, or the true nature of our beings. So, use them as you do anything. Take one over the other. Believe this or disbelieve that along your way. By no means accept any one concept as anything more than a tool for removing what obscures your realization of what you actually are.
And, if you explore Dzogchen, you will find that there is yet an entirely different way to realize and understand the above in relation to Tantra, Mahayana and Hinayana. Yet, they all relate most perfectly to each other from the very beginning.
The rest is commentary.
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