 The target of Sapaṇ’s attack, then, is the notion that, simply by means of the direct apprehension of the nature of the mind called Mahāmudrā, one attains all of the accomplishments of the path. This one attainment alone is a cure-all, a “self-sufficient remedy”. We can see immediately that this claim for this practice challenges and undermines the importance of the many doctrinal details, practices and contexts of the Buddhist tradition, paring it down to a single visionary experience. In addition, Sapaṇ considers this view a Tibetan invention, not attested in India, that resembles a famously rejected Chinese doctrine associated with the monk Hvashang Mohoyen. The “White Self-sufficient Remedy” is, he believes, an ignorant distortion of the dharma that leads to a nihilistic decline of the teachings. Furthermore, Sapaṇ considers the practice of Mahāmudrā a tantric, not a general Mahāyāna practice, so he rejects the non-tantric form of the teaching circulating in his day. There is reason to believe that this particular “mixing” of general Great Vehicle and specific tantric practices in fact had an Indian precedent, but Sapaṇ seems to have assumed that Indian adepts would have prevented this as a mistake (see Mathes 2008).