the Analysis of Reality According to the Yogacaras (yogācāratattvaviniścayāvatāra) Introduction to Reality According to the Sāṃkhyas (sāṃkhyatattvāvatāra) Analysis of Reality According to the Vaiśeṣika (vaiśeṣikatattvaviniścaya) Analysis of Reality According to the Vedanta (vedāntatattvaviniścaya) Introduction to the Analysis of Reality According to the Mīmāṃsā (mīmāṃsātattvanirṇayāvatāra). Exposition of the Realization of Omniscience (sarvajñatātsiddhinirdeśa), this chapter discusses Jain views Exposition of Praise and Characteristics (stutilakṣaṇanirdeśa). The first three chapters present Bhavya's own Madhyamaka philosophy and understanding of Buddhism, the rest discuss and refute other views. Wisdom Lamp The Prajñāpradīpa (Wylie: shes rab sgron ma; or shes rab sgron me) is Bhāviveka's commentary upon Nagarjuna's Mūlamadhyamakakārikā. The Sanskrit is no longer extant (except for a few embedded quotations in the Prasannapadā, Candrakīrti's commentary of the Mūlamadhyamakakārikā and critique of the Prajñāpradīpa) but according to Ames (1993: p. 211) is available in both an excellent Tibetan translation, rendered by Jñānagarbha and Cog ro Klu'i rgyal mtshan (Wylie) in the early 9th century. Ames (1993: p. 211) also conveyed that the Chinese translation is poor, where the inference of inferiority was drawn from the work of Kajiyama (1963: p. 39). The Sanskrit name has been reconstructed as either *Prajñāpradīpa or *Janāndeepa (where Janāndeepa may or may not be a Prakrit corruption or a poor inverse-translation, for example). Bhāvaviveka II There is also later figure by the same name, sometimes called Bhāvaviveka II or Bhavya. According to Ruegg, this second Bhāvaviveka may have been the same person as the tantric Bhavyakīrti (c. 1000) and is the author of the Madhyamakārthasaṃgraha (Compendium of Meanings of the Middle) and the Madhyamakaratnapradīpa (Jewel Lamp of the Middle). In Tibetan Buddhism Bhāviveka is retrospectively considered by the Tibetan Buddhist tradition to be the founder of the svātantrika madhyamaka tradition within Buddhism. Tibetan doxographers divided the madhyamaka philosophy of Nāgārjuna into svātantrika (those who make use of svatantra: autonomous syllogisms) and prāsaṅgika , which refers to those madhyamikas who only use prasaṅga (consequential, reductio ad absurdum) arguments, mainly Buddhapalita (470–550 CE) and Candrakirti (600–650 CE). This manner of division has been retroactively applied in Tibetan monasteries, and commonly found in modern secondary literature on madhyamaka. However, according to Dreyfus and McClintock, such a classification is problematic and was not used in India, where instead the "svātantrika and prasangika" schools were camped together then contrasted with Santaraksita and Kamalasila" (Yogacara-Madhyamaka) schools. The former accepted "external objects exist", while the latter camp accepted "external