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In the Daśabhūmīka, it is said that the threefold world is only mind (cittamātra). Mind (citta) and concept (vijñapti) are synonymous. The word only (mātra) denies the existence of the known object (grāhya); since the known object does not exist, neither does the knowing subject (grāhaka) exist. The word mātra does not deny the mental factors (caitta) because the mental factors are inseparable from the mind (citta). Indeed, it says: “If the mental factors are absent, the mind also is absent.....” The text says that the traidhātuka, ‘that which belongs to the three worlds’, is only mind. What should one understand by traidhātuka? That which is associated with tṛṣṇā, desire, etc., (kāmādi), is part of the three worlds. The word cittamātra thus establishes that only mind and mental factors exist, that the falsely imagined objects (ālambana) of the three worlds do not exist. It does not deny that the true nature (tathatā) and the dependent nature (paratantra) are objects (ālambana) of mind and mental factors, for these two constitute part of the truth of the path (mārgasatya), are the object of root-cognition (mūlajñāna) and subsequent cognition (pṛṣṭalabdhajñāna), are not held by tṛṣṇā, are not to be counteracted, are not erroneous, are not included in the three worlds, are not separate (vyatirikta) from mind. Consequently, the text does not deny them.

Много чего. Но не концепт.

http://spokensanskrit.org/index.php?mode=3&script=ia&tran_input=vijnapti&direct=se&anz=100