dualisms  that s/he has injected  into an inherently
　　   wholistic process, paratantra  is seen "as it really
　　   is" (yathaabhuutaartha) and hence  is in that  sense
　　   perfected  or consummated  (parini.spanna).(59) Seen
　　   for  what  it  truly  is,  this  world   has  become
　　   nirvaa.na,  the   realm   of  bliss,  serenity,  and
　　   liberation.   Clearly,  the   three   "natures"   of
　　   Yogaacaara's tripartite scheme do not describe three
　　   levels of reality.  They describe different  ways of
　　   experiencing   reality,  which   remains   the  same
　　   throughout,  and  this  constitutes  the  unity  and
　　   interchangeability of the three natures.

　　　　  In  the   process   of  awakening   to  reality,
　　   imagination  of what  is false  has  to  be purified
　　   (vi`sodhyaartham)  of  duality  or  illusion.   This
　　   purification  is  possible  because,  as  stated  in
　　   Madhyaantavibhaaga  I.1, "emptiness  exists  in it,"
　　   that  is,  because   it  is  ultimately   empty   of
　　   subject-object  duality and all dualism.  Therefore,
　　   emptiness　　 is   the   "basis　　 of   purification"
　　   (vi`suddhi-aalambana) (Y48).  Emptiness  is also the
　　   basis  of purification  because  it establishes  the
　　   identity  of the  three  natures  themselves.  It is
　　   emptiness, the absence of unchanging substances  and
　　   intrinsic, independent, fixed identities, that makes
　　   possible　　 their　　 interchangeability　　 and
　　   transformability into one another.

　　　　  For  Yogaacaara.   parini.spanna,  the  mode  of
　　   purified   awareness,  is  the   goal   of  Buddhist
　　   practice.  The  term  is a past  passive  participle
　　   meaning "perfected"  or "consummated,'' showing that
　　   it is something that is the result of action;  it is
　　   a   mode   of   experience,   not   an   ontological
　　   category.(60) In James'  philosophy, pure experience
　　   at first glance seems only to be a descriptive  term
　　   for the direct  awareness  that occurs  in the first
　　   moment  of every  sensation.  Yet James envisions  a
　　   soteriological role for pure experience as well.  He
　　   acknowledges  that  concepts  and philosophy  have a
　　   practical  value, but goes on to say that ultimately
　　   they  must be abandoned  if a direct  experience  of
　　   reality is to be gained:

　　   Theoretic knowledge... is knowledge about things, as