 In attempting to account for what effects liberating insight and what makes up the awakened mind, Abhidharma inquiries extended into the field of epistemology. We have seen that the Abhidharma’s analysis of sentient experience reveals that what we perceive as a temporally extended, uninterrupted flow of phenomena is, in fact, a rapidly occurring sequence of causally connected consciousness moments or cittas (i.e., assemblages of citta and caitta/cetasika), each with its particular object. The mature Abhidharma thus assimilates the analysis of phenomena-in-time-as-constituted-by-consciousness with a highly complex description of the consciousness process, dissolving the causal relations between ordered successions of consciousness moments into the activity of perception. As previously noted in section 2, for the Abhidharma, as in Buddhist epistemology in general, sensory perception is the paradigm of perceptual, sentient experience. Like every instance of consciousness, sensory perception is intentional, encapsulated in the interaction among the sense faculties, their corresponding types of discriminative consciousness, and their appropriate sense objects. Different Buddhist schools, however, held different positions on the distinctive nature of perceptual experience, and on the specific roles of the sense faculties and status of sense objects in it. The Theravāda Abhidhamma and the Sarvāstivāda-Vaibhāṣika both espouse a view that proposes a direct contact between perceptual consciousness and its sense objects, the latter being understood as sensibilia, for what we perceive are not objects of common sense but their sensible qualities. We may characterize this view as phenomenalist realism (Dreyfus 1997, 331 &amp; 336).