cittamatra

mAtra m. a Bra1hman of the lowest order i.e. only by birth Hcat. ; (%{A}) f. see s.v. ; n. an element , elementary matter BhP. ; (ifc.) measure , quantity , sum , size , duration , measure of any kind (whether of height , depth , breadth , length , distance , time or number e.g. %{aGgula-mAtram} , a finger's breadth Pan5cat. ; %{artha-mAtram} , a certain sum of money ib. ; %{kroza}. %{mAtre} , at the distance of a Kos Hit. [804,3] ; %{mAsa-mAtre} , in a month La1t2y. ; %{zata-mAtram} , a hundred in number Katha1s.) ; the full or simple measure of anything , the whole or totality , the one thing and no more , often = nothing but , entirely , only (e.g. %{rAja-mAtram} , the whole class of kings S3a1n3khSr. ; %{bhaya-m-} , all that may be called danger , any danger VarBr2S. ; %{rati-m-} , nothing but sensuality Mn. ; %{zabda-mAtreNa} , only by a sound S3ak.) ; mf(%{A} and %{I})n. (ifc.) having the measure of i.e. as large or high or long or broad or deep or far or much or many (cf. %{aGguSTha-} , %{tAla-} , %{bAhu-} , %{yava-} , %{tavan-} , %{etavan} mсmany) ; Possessing (only) as much as or no more than (cf. %{prA7Na-yAsrika-m-}) ; amounting (only) to (pleonastically after numerals ; cf. %{tri-m-}) ; being nothing but , simply or merely (cf. %{padAti-} , %{manuSya-m-} ; after a pp. = scarcely , as soon as , merely , just e.g. %{jAta-m-} , scarcely or just born Mn. ; %{kRSTa-m-} , merely ploughed Ka1tyS3r. ; %{bhukta-mAtre} , immediately after eating Mn.)

2. abhutaparikalpa. (Т.е. полностью безосновательное фантазирование.)

there is the rising of another Vijnana [-system] following the cessation of the first; and the Manovijnana in union with the system of the five Vijnanas, perceiving the difference of forms and figures, is set in motion, not remaining still even for a moment—this I call momentariness. Mahamati, momentary is the Alayavijnana known as the Tathagata-garbha, which is together with the Manas and with the habit-energy of the evolving Vijnanas— this is momentary. But [the Alayavijnana which is together] with the habit-energy of the non-outflows (anasrava) (236) is not momentary.

Mahamati, all things are not eternal. Why? (116) Because the rising of individual signs is characterised with non-eternality. Therefore, all things are said not to be eternal. Again, Mahamati, all things are eternal. Why? Because the rising of individual signs is no-rising and is non-existent; and all things are eternal because of their non-eternality. Therefore, Mahamati, all things are said to be eternal.

Кстати интересно совместить йогачаринское и мадхъямаковое понимание шуньяты.

By maintaining the Mind-only, the idea of reality is removed

Then you should view the nature of the whole universe
As being created by mind alone.

99. If Mind evolves at all depending on individual forms as conditions, then Mind is condition-born, and the doctrine of Mind-only will not be held true.
100. Mind is grasped by mind, it is not a something produced by a cause; Mind is by nature pure, memory (habit-energy) has no existence in [mind which is like] the sky.
101. An individual mind is evolved by clinging to Mind in itself; there is no visible world outside [Mind itself]; therefore, [it is declared that] Mind-only exists.

25. When the Samskrita [i. e. anything produced] is regarded as free from [the dualism of] depended and depending, there decidedly is Mind-only, and hence my teaching of Mind-only.

"Manjusri," said the god Brahma, "is what you have been telling me the Absolute Truth? " "All words are true," said Manjusri. "Are lies then also true?" asked Brahma. "They are," said Manjusri. "And why? Good sir, all words are empty, vain and belong to no point in space. To be empty and vain and to belong to no point in space is the characteristic of Absolute Truth. So in that sense all words are true. Between the words of Devadatta and the words of the Tathagata there is no difference or distinction at all. How is this? All possible words are words of the Tathagata; there is no getting outside him or outside what is So. Whatever can be said in words is able to say something only by dint of saying nothing at all."

Visesha-cinta Brahma-pariprccha. Takakusu
XV, 50 and 82. >>>

1. Не различение на внешнее (vs. внутреннее).

Здесь имеется ввиду реальность внешнего или то как на самом деле?