 In the Golden Garland, Tsongkhapa, following Śāntarakṣita's school as it developed in Tibet, asserts that all bases (Sk. vastu) (the psycho-physical factors locating the person as they begin their philosophical career), all mental states along the course of the path (Sk. mārga), and the final result, are illusory, because they lack any essential nature. But it is not yet clear how the basis relates to the final outcome (the result). As explained below, Tsongkhapa will solve the problem in his mature works by a clear, radical, nihilistic leap denying any essential nature whatsoever, anywhere, to anything, thereby implicitly and explicitly devaluing (in absolutist terms) the ontological status of the final, pure, unified state, relegating it to just one more conventional, dependently-originated thing.