  To fill out the realist account in late Nyāya, thought-laden perception, determinate perception, gets its content or intentionality—its “object-directedness”—not only from the object in connection with the sense organ but also from the classificational power of the mind (or self). With the perceptual cognition, “That’s a pot,” for instance, the pot as an individual in connection with a sensory faculty is responsible for the awareness of a property-bearer, for what is called the qualificandum portion of the perception, without admixture of memory. But the sensory connection is not by itself responsible for the qualifier portion, the pothood, that is to say, the thing’s classification as a pot. A qualificandum as qualified by a qualifier is perceived all at once (eka-vṛtti-vedya), but a determinate perception’s portions have distinct etiologies. Now the classificational power of the mind (or self) is not innate, as pointed out, but is rather the product of presentational experience (anubhava) over the course of a subject’s life. Repeatable features of reality get impressed on the mind (or self) in the form of memory dispositions. For most adults, prior determinate cognition is partly responsible for the content predicable of a particular, or a group of things, presented through the senses. That is, in perceiving a as an F, an F-saṃskāra formed by previous knowledge-source-produced bits of occurrent cognition of things F would be a causal factor. The perception’s own content includes the repeatable nature of the qualifier through the operation of this factor. We see the tree as a tree.