includes the novel ālayavijñāna, the three natures (trisvabhāva), mere cognizance (vijñapti-mātra), the fundamental revolution of the basis (āśraya-parāvṛtti), the Mahāyāna buddhology of the three bodies of the Buddha, the ten pāramitā and the ten bhūmi. Main Yogācāra Abhidharma works include: Yogācārabhūmi-Śāstra (Treatise on the Foundation for Yoga Practitioners). A compendium of doctrine and Buddhist meditation, with a strong influence from the Sarvāstivāda Abhidharma. Abhidharma-samuccaya ("Compendium of Abhidharma") by Asanga. It mainly discusses traditional Abhidharma concepts, with a few Mahāyāna elements added. According to Frauwallner, this text is based on the Abhidharma of the Mahīśāsaka tradition. Abhidharma-samuccaya-bhasyam, a commentary on the work above, possibly by Sthiramati. Abhidharmamahāyānasūtra Mahāyānasaṃgraha. This is a true compendium of Mahāyāna (Yogācāra) Abhidharma by Asanga. Its main sources are the Abhidharmamahāyānasūtra, and the Yogācārabhūmi. Mahāyānasaṃgraha-bhāṣya, by Vasubandhu, a commentary on the work above. Vijñapti-mātratā-siddhi, Ch. Cheng Weishi Lun ("Discourse on the Perfection of Consciousness-only") by Xuanzang – a commentary on Vasubandhu's Triṃśikā-vijñaptimātratā ("Thirty Verses") Cheng weishi lun shuji, a commentary on the above, by Xuanzang's student Kuiji. While this Yogācārin Abhidharma is based on the Sarvāstivādin system, it also incorporates aspects of other Abhidharma systems and present a complete Abhidharma in accordance with a Mahāyāna Yogācāra view that thought (vijñapti) alone is ultimately "real." The Yogācāra Abhidharma texts served as the foundations of the East Asian "Consciousness Only school" (Wéishí-zōng). Yogācārins developed an Abhidharma literature set within a Mahāyāna framework. John Keenan, who has translated the Saṃdhinirmocana Sūtra into English, writes: Prajñāpāramitā texts The Prajñāpāramitā sutras and associated literature are influenced by Abhidharma. These texts make use of Abhidharma categories (like the dharma theory), and adopt them or critique them in different ways. Thus, according to Johannes Bronkhorst, the Aṣṭasāhasrikā Prajñāpāramitā, "only makes sense against the historical background of the Abhidharma." According to Edward Conze, the Prajñāpāramitā sutras were meant to be a criticism of the view held by some of the Abhidharmikas which saw dharmas as real. Conze also notes that the later Prajñāpāramitā sutras have been expanded by the insertion of various doctrinal Abhidharma lists. There is also plenty of Abhidharma material (mainly Sarvāstivāda) in the Dà zhìdù lùn (The Treatise on the Great Prajñāpāramitā; Chinese: 大智度論, Mahāprajñāpāramitāupadeśa* Taishō Tripiṭaka no. 1509). The Dà zhìdù lùn was translated into Chinese by Kumārajīva (344–413 CE) and his student Sengrui. The work claims it is written by Nāgārjuna (c. 2nd century), but various scholars such as Étienne