 From a historical perspective, it is important to distinguish the conceptual implications of the Self-sufficient Remedy claim from its actual use. Not all adherents of the Self-sufficient Remedy view, most likely followers of Gampopa, the founder of the Kagyu school of Tibetan Buddhism, would have taught a practice that actually dispensed with all other rituals and meditations in favor of bare Mahāmudrā practice. On the contrary, Gampopa’s famous five-stage practice includes the cultivation of Mahāmudrā as the fourth stage in a practice that also included: the generation of bodhicitta; deity visualization; guru devotion; and dedication of merit. Gampopa’s is not an instruction on abandoning all other aspects of the path. There were, apparently, differences of opinion even among the adherents of the Self-sufficient Remedy doctrine about whether this meant that Mahāmudrā on its own substituted for all other practices, or Mahāmudrā was in some way ultimately, essentially, equivalent to all other attainments, as their culmination or their peak. If the latter were the case, one might engage in many practices but from the ultimate perspective only reach attainment through Mahāmudrā. In the former case—the proper target of Sapaṇ’s critique—one should only even try to attain Mahāmudrā. Some of Sapaṇ’s contemporaries understood the Remedy as Self-sufficient even to the point of saying that the practitioner did not need to generate bodhicitta or dedicate the merit (D. Jackson 1990: 28).