The main distinction between these two subdivisions is supposedly whether external objects are accepted or rejected. This dyad preceded the Svātantrika/Prāsaṅgika distinction and was current in eighth-century Tibetan as a result of the activities of Śāntarakṣita and Kamalaṣīla, who adhered to the Yogācāra-Mādhyamaka (rnal 'byor spyod pa'i dbu ma). Bhāvaviveka's corpus is more in accord with (1) than (2).