everyday  language  (vyavahaara) and ultimate  truth
　　   (paramaarthasat), which  is experienceable  but  not
　　   verbally  expressible.  Therefore, Buddhist teachers
　　   employ upaaya, skillful  liberative  techniques  and
　　   provisional teachings, in order to teach the Dharma.
　　   The value  and meaning  of these  upaaya  inhere  in
　　   their  practical  results, so they  are meant  to be
　　   empirically  tested  and  then  abandoned  once  the
　　   practitioner  has reached  the goal.  This  attitude
　　   toward the Buddhist  teachings  informs  some of the
　　   radical   statements   in   Praj~naapaaramitaa   and
　　   Madhyamaka  literature  that there  is no Buddha, no
　　   Dharma,  and   no  path   to  liberation.   Although
　　   Yogaacaara  would not disagree with such statements,
　　   they do not characterize Yogaacaara literature.  One
　　   can infer that one reason  they do not might  be the
　　   justification  for  them  that  is provided  by  the
　　   epistemology presented in this essay. The statements
　　   "there   is  enlightenment"   and   "there   is   no
　　   enlightenment"  may be equally false insofar as they
　　   proceed from the dualistic  thinking  of imagination
　　   of  what  is  false.   However,  the  statement  and
　　   conviction  that  there  is  enlightenment  is  more
　　   helpful and can be tested in practice  with splendid
　　   results. There must be some way to differentiate the
　　   statement   "there   is  enlightenment"   and  other
　　   statements  of religious  and practical  value  from
　　   totally　　 deluded   or   nonsensical　　 statements.
　　   Dharmakiirti's  pragmatic epistemology provides such
　　   a method.

　　　　  In  conclusion.  neither  James  nor  Yogaacaara
　　   completely  devalues  concepts  as purely subjective
　　   and divorced from phenomenal reality. They hold that
　　   concepts  serve as a bridge  that can be crossed  to
　　   that  reality  through  praxis  and,  as  such,  are
　　   valuable and even indispensable.

　　   CONCLUSION

　　   In this essay  I have documented  various  parallels
　　   between  the  thought  of William  James  and  early
　　   Indian Yogaacaara  philosophy  as it is expressed in
　　   the Madhyaantavibhaaga-`saastra and Vasubandhu's and
　　   Sthiramati's commentaries upon it, focusing on their
　　   views of experience  and examining the analogousness
　　   of their respective conclusions  that subject-object
　　   dualism   is  illusory,  reality   is  not  verbally