 Let us speak about two Buddhist approaches to bridge the scheme-content gap, “top-down”, or descriptive, approaches and “bottom-up”, or causal, approaches. By “top-down” we shall mean an account which maintains that it is because of some specific (and perhaps ingenious) features of the fictional proxy, or concept, that it pertains to particular things. Even though it does not have the ontological baggage of a real universal, the fictional proxy determines the reference of the words because the descriptive content it provides does in some way have its counterpart in the objects. Thus on a top-down approach, the fictional stand-in for a universal like “blueness” would behave like a property, a sense or a meaning, that belongs to the conceptual scheme but would nonetheless qualify and serve to pick out the real blue particulars in the world. This can be accomplished, according to Buddhist Epistemologists, because the fictional proxies are, or can be analyzed to be, “exclusions of what is other” (anyāpoha), a type of double negation which applies to particular patches of blue in the sense that each such patch is  non-non-blue.[37]  As Dignāga had put it in his Sāmānyaparīkṣā (“Analysis of Universals”):