 When he begins to examine the various positions of Sautrāntikas, his perspective shifts and he starts to argue as a Yogācāra/Cittamātra would. He criticizes the varying Sautrāntika perspectives as a Yogācāra/Cittamātra would, by making criticisms about how knowledge of entities external to consciousness could be known. And he makes these arguments both in the context of the neither-one-nor-many framework and with the types of reasoning Yogācāra/Cittamātra thinkers such as Dharmakīrti, might utilize. One might think that the focus of his criticisms would be solely on Madhyamaka issues about own-essences (svabhāva), but a major focus at this point is on the separation of objects from consciousness. It is as if Śāntarakṣita is encouraging his readers to take on a Yogācāra/Cittamātra perspective, for at this point Śāntarakṣita seems to feign acceptance of a Yogācāra/Cittamātra perspective. He does not qualify his acceptance as merely conventional. He argues against Sautrāntika positions, as a Yogācāra/Cittamātra. It is only later in the text, when he begins to discuss the two truths that we come to learn that his acceptance of Yogācāra/Cittamātra tenets is qualified and provisional. Finally, beginning in the forty-fifth stanza, when Śāntarakṣita begins to analyze various positions asserted by proponents of Yogācāra/Cittamatra tenet, he takes on his final position as a Mādhyamika. He then criticizes such positions from a Mādhyamika perspective and utilizes the sorts of reasoning a Mādhyamika would use to refute Yogācāra/Cittamatra tenets, focusing on a rejection of essences. Thus, he has made his final shift in frames or scales of analysis. As he concludes the neither-one-nor-many argument and discusses a host of issues of great import in the remainder of the text, he maintains his final position as a Mādhyamika.