 Regardless of whether Buddhapālita, Bhāviveka, or Candrakīrti actually understood themselves to be advocating these distinct positions, the differentiation between Svātantrika and Prāsaṅgika became reified in medieval Tibetan Buddhist discourse. Because Tibetans held Candrakīrti’s Madhyamaka in high regard, they purported to be Prāsaṅgikas themselves, and many constructed detailed explanations of the division between the Svātantrika and Prāsaṅgika systems, always upholding Prāsaṅgika as the highest form of Madhyamaka.