 The Sarvāstivāda-Vaibhāṣika proposes a similar account of sensory perception, but argues that the sensory object exists as a real entity. The Sautrāntika theory of perception, however, is rather different. It rests on the Sautrāntika radical view of momentariness, according to which there is no real duration but only a succession of infinitesimal moments, and on its view of causation, according to which causes cease to exist when their effects come into existence. The application of these principles to sensory perception makes it difficult to explain how perception directly apprehends sense objects, for it implies that objects have ceased when their apprehending consciousness arises. The Sautrāntika reply is that consciousness does not have direct access to its sense objects. By contrast to phenomenalist realism, the Sautrāntika view of perceptual consciousness may be characterized as representationalism: it sees perception as apprehending its objects indirectly, through the mediation of aspects (ākāra) representative of their objects (Dreyfus 1997, 335 &amp; 380–381).