The Lord Buddha then warned Subhuti, saying, Subhuti, do not think that the Tathagata ever considers in his own mind : I ought to enunciate a system of teaching for the elucidation of the Dharma. You should never cherish such a thought. And why ? Because if any disciple harboured such a thought he would not only be misunderstanding the Tathagata’s teaching, but he would be slandering him as well. Moreover, the expression “a system of teaching” has no meaning; for Truth (in the sense of Reality) cannot be cut up into pieces and arranged into a system.The

The words can only be used as a figure of speech

 

For the mythical imagination there is no separation of a total complex into its elements, but… only a single undivided totality is represented— a totality in which there has been no “dissociation” of separate factors…. Whereas empirical thinking is essentially directed toward establishing an unequivocal relation between specific “causes” and specific “effects,” mythical thinking even when it raises the question of origins as such, has a free selection of causes at its disposal. Anything can come from anything, because anything can stand in temporal or spatial contact with anything.

The essential nature that is the basis lacks the conventions of both unawareness and primordial wisdom. Developing realization of this base and excellent insight into it is conventionally designated as “wisdom.” Not understanding, not realizing, this very base at any time is conventionally designated “unawareness.” There have never been two independently existent things in one’s own being. Therefore, [they are] adventitious.

Appearances are primordially Buddha, that very place liberated in its own place. Thus, there is no delusion regarding what is primordially Buddha just as, on an island of gold [there are no stones]. Where is there delusion or non delusion? Where there is utterly no thought; that is non conceptual and therefore undeluded and free of thought. Hence, through holding the meaning of nondelusion, meeting with nondelusion is said to occur spontaneously. Such [ordinary appearances] and what is primordially Buddha are not two, we consider them one. Being nondual, there is no conceptuality; that [nonconceptuality] is itself a nondeluded state. “That for which an object is clear” is known as direct perception. You are imputing duality where there is none, imputing ultimate and conventional. That is delusion.”

Whatever arises does so as the display of natural dynamic energy arising within the scope of awareness (like waves on water) or as movement within its naturally unsullied state (like fish swimming in the ocean). To engage in that movement without viewing it with any bias is “uninterrupted openness in which things simultaneously arise and are free.”

The All-Illuminating Sphere states:

In the ocean of naturally occurring timeless awareness, any thoughts stirring in the conceptual mind are golden fish swimming in that ocean.

O nobly born, the time has now come for thee to seek the Path. Thy breathing is about to cease. In the past thy teacher hath set thee face to face with the Clear Light; and now thou art about to experience it in its Reality in the Bardo state (the* intermediate state* immediately following death, in which the soul is judged or rather judges itself by choosing, in accord with the character formed during its life on earth, what sort of an after-life it shall have). In this Bardo state all things are like the cloudless sky, and the naked, immaculate Intellect is like unto a translucent void without circumference or centre. At this moment know thou thyself and abide in that state. I, too, at this time, am setting thee face to face.

The Tibetan Book of the Dead