 In recent literature, there has been a scholarly debate on whether the Indian Yogācāra philosophy is a form of idealism or not. This debate is murky because there are various versions of idealism discussed in the literature in Buddhist philosophy. At least three versions have been discussed in recent literature in Buddhist philosophy: subjective idealism (the view that there are no mind-independent objects); metaphysical idealism (the view that external objects do not exist); and, epistemic idealism (the view that what we are immediately aware of is intrinsic to cognition). Lusthaus (2002) and Coseru (2012) have argued, respectively, for a “phenomenological” and “phenomenalist naturalist” interpretation of Yogācāra in opposition to the standard idealist interpretation. The main argument for the phenomenological reading is that the epistemic claims made by the Yogācāra philosophers do not commit them to ontological claims. This would avoid the charge of metaphysical idealism but is still open to being interpreted as offering an epistemic or subjective idealism. Lusthaus sees Yogācāra philosophers’ denial of solipsism and affirmation of other minds as a fatal blow to the subjective idealist interpretation of Yogācāra. Idealism does not necessitate solipsism as is made clear in Berkeley’s version of subjective idealism and Hegel’s absolute idealism which explicitly requires other minds. Thus, there is reason to think that the epistemic idealist interpretation of Yogācāra is not threatened by its commitment to other minds.