retrospective   conceptualization   about   a  given
　　   concept replaces it as the immediate  content of the
　　   ongoing stream of experience.

　　　　  A phenomenon  in its pure state, unqualified  by
　　   concepts, before  even its name has been  conceived,
　　   is what James  means to indicate  by "the mere that"
　　   and is precisely  what Buddhism  tries to capture in
　　   the   terms   tathataa   and   dharmataa,  variously
　　   translated  as   "suchness,"  "thatness," and  "bare
　　   reality."  James  agrees  with Yogaacaara  that this
　　   awareness  (vij~naana) occurs in the first moment of
　　   sensation. According to James:

　　   It reduces  to the notion  of what  is just entering
　　   into experience, and yet to be named...  before  any
　　   belief  about  the presence  had arisen, before  any
　　   human conception had been applied.... We may glimpse
　　   it, but we never grasp  it;  what we grasp is always
　　   some substitute for it.(56)

　　   James could have been writing a Yogaacaara  treatise
　　   here, saying  that  the content  of such  experience
　　   comes  before   belief   (d.r.s.ti)  and  conception
　　   (vikalpa) and can  be glimpsed  or seen  (dar`sana),
　　   but not grasped (anupalabdhi  or anupalambha).  They
　　   also  agree  on the  vividness  of pure  experience.
　　   Speaking  like a seer who is familiar with this mode
　　   of  experience,  James  reports   its  clarity   and
　　   vividness,(57) a characteristic of direct experience
　　   that  the Yogaacaara  logicians  expressed  with the
　　   term sphu.tatva.(58)

　　　　  Thus, the  realm  of pure  experience  is not  a
　　   transcendental  or objectless realm for either James
　　   or Yogaacaara.  It is the realm of ordinary life and
　　   phenomena,  but   experienced   directly,  with   no
　　   intervening conceptualization. The Yogaacaara term

　　　　　　　　　　　　  P.236

　　   for　　 this　　 mode　　 of　　 experience　　 is
　　   parini.spannalak.sa.na, defined  as the  "sphere  of
　　   nondiscursive wisdom" (avikalpaj~naanagocara) (Y22).
　　   There is only one reality, paratantra.   When viewed
　　   with attachment, with a mind that engages in falsely
　　   dualistic   constructions   (vikalpa) ,   paratantra
　　   becomes   obscured   by   imaginative　　 projections
　　   (parikalpita).  It becomes  sa.msaara, the realm  of
　　   suffering.  When the experiencer  sees  through  the