 Śāntarakṣita is not only critical of his non-Buddhist philosophical opponents however. The bulk of the argument is addressed toward the views of philosophical opponents within in his own larger Buddhist camp that he feels have made errors in interpretation and logic. For example, he dedicates a lengthy portion of the neither-one-nor-many argument to criticisms of a variety of Buddhist claims about the true singularity of consciousness made by both Buddhists associated with the Sautrāntika schools and those associated with the Yogācāra/Cittamātra schools. In a variety of ways, proponents of these schools claim that consciousness is truly singular and yet can be a knower of a multiplicity of objects. For Śāntarakṣita, such claims are fraught with errors in logic. If consciousness knows a multiplicity of objects, then it must not be singular by definition. There must be a part of the consciousness that knows object A and another than knows object B. Various Buddhists who want to hold consciousness to be truly singular, have attempted to avoid these faults in a variety of ways. Some have attempted to claim they avoid the faults because they assert that there are an equal number of consciousnesses as objects. Others claim that they avoid these problems because they claim consciousness exists in a non-dual relationship with its objects. Each of these interpretive turns was met by Śāntarakṣita with logical analysis demonstrating what he considered to be the inevitable contradictions that ensue by the various attempts at claiming that consciousness is truly singular. In this manner, Śāntarakṣita analyzes a host of current claims of true singularity over the course of the first sixty stanzas of the MA.