 We can take two important lessons from this. First, representation-only cannot be the ultimate truth. If Vasubandhu were affirming the ultimate reality of the “mind-only” causal story that brings about appearances, or the appearances themselves (levels 2 and 1, respectively), then he would surely have said so in response to the charge of self-referential, nihilistic incoherence. Instead, his argument adverts to another level for ultimate reality. Madhyamaka critics of Yogācāra have made much of the notion that the latter have reified the mind and made it a new  “ultimate.”[46]  Yet Vasubandhu’s position is clearly intended to elude such a critique.