 In order to understand why Sapaṇ finds the Self-sufficient Remedy doctrine particularly troubling, it will be useful to notice how quintessentially it brings together so much that Sapaṇ considers wrong with Tibetan Buddhism of his day. Recall that Sapaṇ’s distinctive philosophical view rests upon an unstinting categorical distinction between the conventional and ultimate realities, and we have seen that this has important consequences in his epistemology and his approach to the interpretation of Buddhist ethics and the operation of karma. He often criticizes an apparent knee-jerk decontextualization that others read out of the doctrine of emptiness. Sapaṇ reminds us, again and again, that emptiness does not mean that nothing really matters, or that everything goes. The view of emptiness does not wipe away the conventional. Ultimate reality not relativize all things to it. On the contrary, it requires that actions be deemed meaningful or not, real or not, by virtue of their effectiveness and relevance within specifiable contexts. This is Buddhist contextualism.