 The theory of the two truths in the Madhyamaka in India took a great resurgence from the fifth century onwards soon after Buddhapālita (ca. 470–540) wrote A Commentary on [Nāgārjuna’s] Fundamental Verses of the Middle Way  (Buddhapālitamūlamadhyamakavṛtti,[10]Dbu  ma tsa 158b–281a). Set forth in this text is a thoroughgoing non-foundationalist philosophic reasoning and method—prāsaṅga arguments or reductio ad absurdum style without relying upon the svatantra, formal probative argument—to elucidate the Madhyamaka metaphysics and epistemology ingrained in theory of the two truths. For this reason, Buddhapālita is often identified later as the founder of the Prāsaṅgika Madhyamaka, although elucidation of the theory itself is set out in the works of Candrakīrti. Three decades later  Bhāvaviveka[11]  (ca. 500–570) challenged Buddhapālita’s interpretation of the two truths, and developed a Madhyamaka account of the two truths that reflects a significant ontological and epistemological shift from Buddhapalitā’s position, which was later defended in the works of Candrakīrti to whom we shall return shortly.