 Second, for Vasubandhu the lack of a self-nature (svabhāva) just is, precisely, what he means by “appearance-only.” This is also contrary to a common understanding of Yogācāra which arises from the equation of “appearance-only” with “mind-only.” This equation is not, technically, a mistake in the case of Vasubandhu. He says, specifically, that “mind” (citta) and “appearance” (vijñapti) are synonyms. The mistake is what we moderns tend to think, based on a background assumption of mind/matter Cartesian dualism—namely, that the expression “mind only” is used to affirm the reality of the mental at the expense of the physical. Here, reality is certainly not physical, but that is not Vasubandhu’s point. His point is to equate the lack of independent nature (svabhāva) with the product of mental construction. This is a simple statement of idealism, as mentioned above: Everything that exists must either have independent existence, or be dependent upon mind, a mental construction; and since, for the Great Vehicle, nothing has independent existence, everything is only a mental construction. What it means to be “mind only,” then, is not simply to be made of mental stuff rather than physical stuff. It is to be a false construction by a deluded mind. Again, we can see that there is no possibility that Vasubandhu is talking about the “ultimate” here.