 Few Tibetan authors, among them Taktsang Lotsawa Shérap Rinchen (sTag tshang Lo tsā ba Shes rab rin chen, b. 1405), adopt the infinitesimal-momentary view. The intermediate view is prescribed by Sakya Pandita and adopted, for instance, by Lowokenchen Sönam Lündrup (Glo bo mkhan chen bSod nams lhun grub, 1456–1532), while Gelukpa authors and some Sakyapa ones such as Ngawang Chödrak (Ngag dbang chos grags, 1572–1641) extend their view of reality to commonsense objects and continua, which are held to possess their own causal capacity. They are described as collections, but distinguished from the partless wholes distinct from their parts advocated by the more extreme realist Indian philosophers who are the target of Dharmakīrti’s criticism.