 The causation-model further has the consequence that the apprehended object cannot be identical with the appearing object: the apprehended object has ceased at the time of the arising of its effect, a cognition in which an object manifests itself. Additionally, Sakya Pandita understands “appearance” in the restricted sense of the mode of operation proper to non-conceptual cognitions. There can be no “appearance” in the case of a conceptual cognition, for the latter does not apply to reality by way of an appearance reflecting real objects, but by way of exclusion, namely by determinations that consist in eliminations of the opposite. Thus, according to Sakya Pandita, the distinction between non-conceptual and conceptual amounts to a difference in the mode of operation of the respective cognitions, namely, via appearance (or vivid appearance) for the first, via exclusion for the second, while the distinction between non-erroneous and erroneous relies on the existence of an apprehended object, understood as a real object causing this cognition.