This is only about the role of the Lankavatara Sutra in Zen, nothing more.
That does not show the role of the sutra in Zen, it only makes a number of generic statements based on personal assumptions.Some quips from Red Pine, who knows more than me about Chan and the Lankavatara
Perhaps it'd be better to be more specific about what is meant by "Yogacara" and what counts as an influence. Xuanzang died in 664, Shenhui was born in 684, Mazu was born in 709, so if there had been a Yogacara influence, it should have been that of Xuanzang's. But even if we consider the Dilun and Shelun, as thecowisflying noted, there should be some doctrinal correspondence pointed out for that. However, it doesn't look like that Zen had anything like that, but if you have something to the contrary, please show.As for Yogacara, you're probably the first scholar/practitioner I've come across who denies that Yogacara had an influence on Zen/Chan.
This doesn't sound very Yogacara to me:
"since the past this teaching of ours has first taken nonthought as its central doctrine, the formless as its essence, and nonabiding as its fundamental."
(Platform Sutra, ch 4, BDK ed, p 43)
Another summary from a few hundred years later:
"Question: What is the characteristic of this school?
Answer: The Zen school has the Diamond Sutra and the Vimalakirti Sutra as its main references. Its principle is that the mind is nothing other than the Buddha. A mind freed from clinging to anything constitutes its religious act. Its purpose is [to cause people to realize] that everything that has its own characteristics is empty of self-nature. Since the Buddha handed down the robe and bowl to Kasyapa, transmission from master to disciple has not changed. Details are known from the records."
(A Treatise on Letting Zen Flourish, in Zen Texts, BDK ed, p 101)