The present work consists of three distinct yet complementary parts: the Introduction, the Bahirarthapariksa and the Bahyarthasiddhikarika. The Introduction contains an analysis of the Buddhist debate on cognitions and their object in the 8th century as portrayed in the Bahirarthaparikṣa chapter of the Tattvasangraha by Santaraksita and the Tattvasangrahapanjika by Kamalasila. This is followed by a critical edition of that chapter accompanied by an annotated English translation and, finally, 4 appendices on Subhagupta and his main work, the Bahyarthasiddhikarika.

The Introduction, in particular, is an investigation into how Santaraksita and KamalaSila present this debate by means of a constant criticism of the views of Subhagupta, a contemporary and fellow Buddhist. In the *Bahyarthasiddhikarika, Subhagupta attacks the standpoints of the great masters of the logico-epistemological tradition, the very tradition which he himself appears to belong. He specifically criticizes the view of vijnaptimatrata (mere cognition), which posits that external objects do not exist independently of their cognitions. It is precisely to defend (and prove) this view that Santaraksita and (especially) KamalaSila introduce their refutation of Subhagupta's several arguments against Vasubandhu, Dinnaga and Dharmakirti. They do so in a chapter, the Bahirarthaparikṣa, which is largely centered around their polemic against him and his work.

In this book, the Bahirarthaparikṣa chapter is the object of a new critical edition as well as English translation. These are based on what was originally my doctoral thesis, submitted at the University of Turin. The thesis has been significantly revised and enlarged. Particularly, the critical edition has profited from the attainment (thanks to Hiroko Matsuoka) of high resolution photographs of the Jaisalmer manuscripts, the codices unici on which my edition mostly relies. Better quality photographs were also provided by Paolo Giunta and Matsuoka of the Patan manuscripts.