  In characterizing what he takes to be the Buddhist position with regard to the issues we are here scouting following Kumārila, the later Mīmāṃsaka commentator Pārthasārathimiśra invokes these central commitments of Dharmakīrti to motivate a case for the direction of explanation that Mīmāṃsakas would reverse:  “Since we see that there is cognition of a jar that is sometimes based on a jar, and sometimes not based on a jar, a jar cannot be ascertained only by that [i.e., only by a cognition that seems to us to have a jar as its content]. Accordingly, it must be ascertained that the arising of a cognition of a jar really is based on a jar only after ascertainment that there is a jar which really exists as the cause of that cognition, [which ascertainment can be] based only on perception of pragmatic efficacy.” This credibly represents Buddhists in the tradition of Dignāga and Dharmakīrti as holding that we reach epistemic bedrock only when we have “cognition whose phenomenal content is pragmatic efficacy” (arthakriyānirbhāsaṃ jñānam)—that, in other words, it is reasonable to doubt whether things really are as represented in cognition until we have arrived at the kind of awareness that is causally related to what it is of (as, for example, when one not only sees that there is a jar, but actually carries water with it).