 Tsongkhapa contends that the superiority of the Consequence School to all other Buddhist philosophical schools is reflected in a series of theses unique to this school, each of which reflects a deeper understanding of the nature of reality and cognition. We now turn to several of these. The Consequence School squarely rejects idealism: neither objects nor minds have a privileged status in this tradition, and so there is no privileged level of consciousness, and no self-validating awareness. While the Mind-Only school asserts that all thought and all appearances are grounded in a “foundational consciousness” (kun gzhi rnam shes) and that each moment of consciousness is reflexively aware (rang rig), the Consequence School rejects these claims. The foundational consciousness, he argues—posited as a ground for sensory consciousness—represents a mistaken attempt by other Buddhists to understand personal identity, one that ends up reifying the self. Tsongkhapa dispenses with this notion of a substrate consciousness and sees it as simply another reification.