 A more serious reading, though, rises to the surface when we notice that Vasubandhu does not, in fact, verbally equivocate. He uses the word hetu to refer to reasons, and another word, kāraṇa, to refer to causes. In his own philosophy, Vasubandhu separates these two regions of reality quite strictly: “Causes” are real, substantial entities, whereas “reasons” are conceptual constructs devoid of causal capacity. (Cf. Davidson’s “Anomalism of the Mental”; see the entries on  anomalous monism  and  Donald Davidson.)  This is not to say that Vasubandhu would endorse Sellars’s notion that ideas which inhabit the normative “space of reasons” are irreducible to those within the “space of causes.” (See the discussion of the myth of the given, in the entry on  Wilfrid Sellars.)  He would not; on the contrary, for Vasubandhu, to say that something is a conceptual construct is to say that it is caused, but in a way quite different from how it appears. This is developed explicitly in his Yogācāra theory of the Three Natures of all entities, where one of the natures is said to be how things appear, and another is how things are caused. (See the discussion of three natures and non-duality.)