ABSTRACT
It is well known that within Mahāyāna Buddhism, the ideas introduced and expounded by the three savants-Maitreya, and Vasubandhu-provided the basis for the development of the movement known as the Yogācāra in India. However, there is still uncertainty as to its status, especially as to whether it should be understood as a school separate from the Madhyamaka founded by Nāgārjuna or whether it should be understood as an extension of it. Further, there is the question of whether the mentalistic inclinations that sustain this school should be understood as substantively real (vastutas) or whether they should be understood as a continuum but without self-nature that is, as openness (śunyatā).2
