 The point that links these various concerns is the overarching worry about moral nihilism, which arises from the claim that all practices can be reduced to one, combined with the unbridled confidence in creative, doctrinal innovation. This allows the practitioner to forego the long and difficult moral training of the bodhisattva in favor of an easy, but delusory, instantaneous quasi-attainment. For fear of prolixity, I will leave off from Sapaṇ’s argument, in which he employs his distinctive approach to the doctrine of emptiness and the two truths. Indeed, although Sapaṇ did not write any works dedicated to the doctrine of emptiness, his view—that, in brief, ultimate truth is beyond all conceptual elaboration—is an important contribution that deserves further study. Suffice it to say that his view is tailor made to prevent both the conceptual reification of emptiness that he criticizes in the Treasury and the nihilism that he criticizes in the Sage’s Intent.