The key terms that express Yogācāra Idealism are “mind only or mere mind” (cittamātra: sems tsam) and even more precisely “mere act of making conscious” (vijñaptimātra: rnam par rig pa tsam). The Abhidharmasamuccaya does not express or presuppose the Yogācāra theory of the non-existence of external objects! The concept of śūnyatā (i.e. yad yatra nāsti…) found in the Abhidharmasamuccaya and Bodhisattvabhūmi (also in other early Yogācāra works) stems from the Sanskrit version of the Cūḷasuññatasutta but interpretations undeniably differ considerably. In the Abhidharmasamuccaya, skandhas, āyatanas, and dhātus (i.e. dharmas) are śūnya in so far as there does not exist, in or among them, a permanent, unchangeable Self (ātman) or Mine (ātmīya). Dignāga and Dharmakīrti did not fix an apodictic total Idealism (LS Lecture: 69). The Yogācāra does not reject object in favor of subject (as claimed by Potter) but puts cognition (Erkenntnis) as a concrete unity of subject and object. What the Yogācāra does reject is “thing-in-itself” (Ding-an-sich) as well as “I-in-itself” (Ich-an-sich) (LS Potter review: 272). Yogācāra-Idealism (LS Spirituelle: 163) is also described as “an idealistic-spiritual philosophy” (LS Spirituelle: 164; LS Lecture: 59); special form of Mahāyāna Illusionism (LS Lecture: 59) found, for example, in the Buddhasaṃmukhāvasthitasamādhisūtra (LS Lecture: 70).