I recently read in an article by Pascale Hugon (referring to her 2008 book on Sa skya Paṇḍita) about the use of some Tibetan authors on Dharmakīrtian epistemology to divide their texts as follows: enumeration and discussion about previous authors' views (1), presentation of their own view (2), discussion of possible objections against it and reply (3). In this way, explains Hugon, if author X is re-using the text of author Y and agrees with it, he will just repeat the same scheme. If, by contrast, he is re-using the text of Z and disagrees with his final position, he will embed Z's view in (1).
This stroke me, since it reflects the structure of Rāmānujācārya's texts too. These also follow the scheme (1)-(2)-(3). And, they embed Pārthasārathi's final view at the end of (1), after having closely followed Pārthasārathi's text until that point.
Hence, I wonder whether this is only a coincidence or a (late) Indian scheme, imported into Tibet.
On Tibetan authors and the re-use of texts, see this post. On the re-use of texts in general, see this post and the ones linked to it.