Yogācāra, also known as the "Mind-only" school of Buddhism, has been a subject of criticism and debate since its emergence in the 4th century CE. While it has its own unique perspective on reality and the nature of consciousness, it has also faced challenges and criticisms from other Buddhist schools and philosophers.

One of the main criticisms of Yogācāra is its emphasis on the primacy of consciousness and the idea that reality is a projection of the mind. This concept is often seen as contradictory to the Buddhist teachings of impermanence and emptiness, which emphasize the interdependent nature of reality and the absence of a fixed, independent self. Critics argue that by positing the mind as the ultimate source of reality, Yogācāra undermines the core teachings of Buddhism.

Another criticism of Yogācāra is its complex and elaborate system of categorizing consciousness into eight different levels or "ālayavijñāna". This has been seen as overly intellectual and lacking in practical application for spiritual practice. Some have also argued that this system is overly deterministic, implying that individuals have no control over their own thoughts and actions.

Furthermore, Yogācāra's rejection of external reality and the idea that all phenomena are mere projections of the mind has been seen as a form of solipsism. This view has been criticized for being self-absorbed and detached from the world, hindering the development of compassion and altruism.

In addition, Yogācāra's emphasis on meditation and introspection as the primary means of understanding reality has been criticized for neglecting the importance of ethical conduct and social engagement. This has led some to view the school as overly individualistic and detached from the needs of society.

Finally, Yogācāra's reliance on complex philosophical concepts and terminology has been seen as a barrier for many practitioners and has limited its accessibility to a wider audience. This has also led to debates and disagreements among scholars and practitioners within the school itself, further undermining its credibility.

In conclusion, while Yogācāra has its own unique perspective on reality and the nature of consciousness, it has faced criticisms for its emphasis on the mind, its complex philosophical system, and its detachment from the world. However, these criticisms have also sparked important debates and discussions within the Buddhist community, contributing to a deeper understanding of the nature of reality and the mind.