The perceiving-aspect and the object-aspect are both essentially the tathāgatagarbha

The perceiving-aspect is the self-nature of consciousness and also its function; self-cognition (svasaṃvitti) is the self-nature of consciousness and also its function; even self-validating cognition (sva-saṃvitti-saṃvitti-bhāga) is the self-nature of consciousness and also its function. The seeds of consciousness are tranquil, and the consciousness formed from them is tranquil, yet the function of consciousness is not tranquil, because the mental factors (caittas) participate in and assist its operation; when the mental factors are not tranquil, the functions of consciousness are not tranquil. But these functions likewise have no appearance of non-tranquility, because their essence is entirely tathāgatagarbha, and in their entirety they are the nature of tathāgatagarbha. It is like a toilet bowl made of gold: its appearance is the appearance of a toilet, but its essence is gold, and its nature is the nature of gold. The essence of the seven consciousnesses is tathāgatagarbha, and their nature and function are the nature of tathāgatagarbha; there is no such thing as non-tranquility. This is the most definitive meaning of all dharmas, the definitive within the definitive—there can be nothing more definitive than this. People of ordinary spiritual faculties cannot digest it, and that is certain; so, speaking from the level of illusory appearances, appearances do have an appearance of non-tranquility. The object-aspect includes the appearances of material form, the appearances of mental dharmas, and the appearances of what is neither material nor mental. The appearances of mental dharmas are essentially the nature of tathāgatagarbha and are tranquil; then the appearances of material form and of what is neither material nor mental are born and manifested by tathāgatagarbha, and their essence is likewise the nature of tathāgatagarbha, likewise tranquil. But this does not preclude non-tranquility on the level of illusory appearances.