The Triá¹Âà ÂikÃÂ-vijñaptimÃÂtratà(Sanskrit; ), also known simply as the Triá¹Âà Âikàor occasionally by its English translation Thirty Verses on Manifestation Only, is a brief poetic treatise by the Indian Buddhist monk Vasubandhu. It was composed in the 4th or 5th century CE and became one of the core texts for the YogÃÂcÃÂra school of MahÃÂyÃÂna Buddhism. In it he touches on foundational YogÃÂcÃÂra concepts such as the storehouse consciousness, the afflicted mental consciousness, and the three natures, among others. Together with the Vimà Âatikàform a standard summary of Vasubandhu's understanding of YogÃÂcÃÂra.
The Triá¹Âà Âikàwas translated into Chinese by Xuanzang in 648 CE at Hongfu Monastery. It was also translated into Tibetan in antiquity. A version in the original Sanskrit also survives.
In India, the most influential commentary on the Triá¹Âà Âikàwas written by Sthiramati in the 6th century. According to Xuanzang, who studied the Triá¹Âà Âikàat Nalanda in the 7th century under à Âëlabhadra, there were 10 known prose commentaries on the text. These were by Sthiramati, Dharmapala of Nalanda, Nanda, CitrabhÃÂnu, Guá¹Âamati, Jinamitra, JñÃÂnamitra, JñÃÂnacandra, Bandhuà Ârë, à Âuddhacandra, and Jinaputra. Xuanzang initially intended to translate all of these, but on the advice of his students, especially Kuiji, Xuanzang instead chose to combine them into a single text that focused primarily on Dharmapala's commentary. He did so because his teacher à Âëlabhadra was a student of Dharmapala, and thus Xuanzang believed Dharmapala's interpretation to be the most accurate. Among the others commentators, Xuanzang most often included excerpts from Sthiramati, Nanda, and CitrabhÃÂnu, but usually only to provide contrast with Dharmapala. The result of this work was the Cheng Weishi Lun, which became the most important text for the tradition of East Asian YogÃÂcÃÂra. Xuanzang's student Kuiji in turn created his own commentary on this text, the Cheng weishi lun shuji.
After Xuanzang's pilgrimage, Indian commentary on the Triá¹Âà Âikàcontinued to be produced. In the late 7th century or early 8th century, Vinëtadeva, also working at Nalanda, produced commentaries on both the Triá¹Âà Âikàand the Vimà Âatikàwhich survive in Tibetan translation and some Sanskrit fragments.