 Sapaṇ’s main adversaries in his Treasury were adherents of the tradition of Ngok (rngog lugs) centered in Sangpu (gsang-phu) monastery, whose most prominent advocates were Ngog Lotsawa himself and his disciple Chapa Chokyi Senge. As Chapa’s epistemology gained ascendancy, study of the Pramāṇavārttika was apparently eclipsed by that of other writings of Dharmakīrti’s (primarily the Pramāṇaviniṣcaya), and this perhaps had the effect of these thinkers losing sight of the key Buddhist philosophical ingredient for a strong anti-realist view: concept formation via exclusion  (anyāpoha).[5]  Whatever the cause, the significance of this piece of Buddhist epistemology seems to have been missed or downplayed by Chapa and his  followers.[6]  Sapaṇ’s Pramāṇavārttika renaissance helped to bring the doctrine of apoha back into the center of Buddhist epistemology and thereby resisted the rising tide of moderate realism. The great Tsongkhapa (1357–1419), more than a century later, rejuvenated moderate realism in Tibet through a new synthesis of epistemology with Madhyamaka.