 Perhaps the most controversial aspect of Sapaṇ’s critique in the Sage’s Intent was his assimilation of the non-tantric Mahāmudrā view to the doctrine of the famous Chinese monk called Hvashang Mohoyen. Sapaṇ reiterates the story told in the Testament of Ba (discovered among the textual treasures at Dunhuang) that tells of how, during the imperial period, the Chinese monk debated with, and was bested by, the Indian monk Kamalaśīla. Mohoyen did not claim his view to be a “Self-sufficient Remedy”, but he did believe in an easy practice free of cognition that could, on its own, instantaneously produce attainments. Sapaṇ has been criticized for being biased and historically uninformed, but modern scholarship has uncovered evidence of Chinese “Zen” sources for Tibetan views like those he critiqued (D. Jackson 1990, D. Jackson 1994, Kapstein 2000: 75–78 and van Schaik 2015: 175–182).