 By invoking consensus as the mark of (conventional) reality, the Geluk school’s coherence theory of truth anticipates some of the insights of the later Wittgenstein (see Thurman 1980). There are no foundations in the Geluk tradition, neither ultimate nor conventional; there is only transactional usage—“what is renowned in the world.” Thus, unlike some other Middle Way philosophies, like the Autonomy School (svātantrika), the distinction between “correct” or “incorrect” relative truth itself depends upon our epistemic conventions and practices, not on a world of independent truthmakers. “What works” is the criterion; that is, what conforms to the ways of the world is a conventional truth in the way that a game works when you subscribe to its rules. Any further notion of a “correct” relative implicates a foundation, an essentialist presumption about the way things are (Changkya 1998, 321; Bötrül 2011, 141). Therefore, the measure of what is correct is simply what conforms to the world rather than based on any other warrant that would serve as a deeper structure or more fundamental layer of reality beyond what is simply conventional (Cozort 1998, 52).