 In these philosophical works, Candrakīrti rejects the theories of the two truths in both Brahmanical and the Buddhist schools of Vaibhāṣika, Sautrāntika, Yogācāra and Svātantrika Madhyamaka. His chief reason for doing this is his deep mistrust of the varying degrees of metaphysical and epistemological foundationalism that these theories are committed to. For example Candrakīrti rejects Bhāvavevika’s reading of Nāgārjuna’s theory of the two truths and explicitly vindicates Buddhapālita’s Prāsaṅgika approach to understanding Nāgārjuna’s Madhyamaka. He does this by demonstrating the groundlessness of the fallacies Bhāvavevika attributed to Buddhapālita, and thereby rejecting Bhāvavevika’s admission and imposition upon Nāgārjuna’s non-foundationalist ontology of a kind of independent formal svātantra argument, which Candrakīrti saw as one encumbered by foundationalist metaphysics, and is incompatible with Nāgārjuna’s ontology. Instead of relying on the two truths theories of other schools, Candrakīrti proposes a distinctive non-foundationalist theory of the two truths in the Madhyamaka, and he defends it against his foundationalist opponents. This school later came to be known as the Prāsaṅgika Madhyamaka.