 The claim that mind is the ultimate reality tends back toward the side of reification and so the next step negates it. Zongmi’s argument is typical of the Madhyamaka school (commonly known in Chinese as the “Three Teachings,” Sanlun 三論). If we identify this one mind with actual thoughts, then either both are illusions or both are real, but if we separate this mind from actual thoughts then we end up with thoughts that exist on their own and a mind that has no qualities whatsoever. While the target here is mind as the ultimate reality, a similar argument can be used to attack anything claimed to be independent and unchanging. For Zongmi, this position denies any form of being and so it cannot end the dialectic. He calls the fifth and final position “The Teaching that Reveals the Nature,” reinterpreting a term we have already seen, xing 性, which here stands for the Buddha-nature (Fo xing 佛性). This ultimate reality could also be referred to as the true mind or as the Tathāgatagarbha (Rulaizang如來臧), which literally means the “Womb of the Thus-Come” (“Thus-Come” being a common name for the Buddha).