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Asatkalpa
Asatkalpa (Sanskrit: असत्कल्प्), this Sanskrit term is derived from the word, ''asat'', meaning 'unreal' combined with the word, ''kalpa'', here in the context of Advaita Vedanta philosophy meaning 'a little less than complete', and is another word for ''mithya'' meaning 'the almost unreal world' or 'unreal conceptuality'. In the context of Yogacara school of Buddhism it is one of the three transformed modes of the mind which three are – ''parikalpa'', 'the act of imagination', ''abh utaparikalpa'', 'the act of imagining the unreal forms', and ''asatkalpa'', 'the act of imagining the non-existent'.
==Advaita view==
The Upanishads teach that Brahman, 'the First Cause', in itself is devoid of attributes, devoid of any form (Brahma Sutra III.ii14). Brahman is the only reality, there is no difference between Brahman, the Universal Self, and the Atman, the Individual self, and the association of one’s ''atman'' with ''buddhi'' is preceded by incorrect knowledge.
Gaudapada is believed to have revived the monistic teaching of the Upanishads; Sankara states that Gaudapada had recovered the Absolutist (Advaita) creed from the Vedas. Gaudapada’s ''Karika'' on the Mandukya Upanishad, comprises four sections – ''agama'' ('scripture'), ''vaitathya'' ('unreality'), ''advaita'' ('unity') and ''alatsanti'' ('the extinction of the burning coal'). In the first section, he concludes that the world appearance would have ceased if it had existed and that all this duality is mere Maya (magic or illusion). And therefore, in the next section, he calls the world appearance a dream because all existence is unreal; that all dreams and all experiences are illusory creations of the self. The mind perceives all things but he states that what is perceived by the mind is perceived as existing at the moment of perception only, and that which is unmanifested in the mind and that which appears as distinct and manifest outside are all imaginary productions in association with the sense faculties, for in reality there is neither production nor destruction. In the third section Gaudapada explains that 'duality' is a distinction imposed upon the one (''advaita'') by ''Maya''; that the one, in the active mind, appears to be many in the dream state as also in the waking state, once the same active mind ceases to see production then it sees no other object of knowledge other than the unproduced Self. In the last section, while drawing attention to the ''regress ad infinitum'' of Cause and Effect, he reasons that if the cause is regarded as the effect then the cause cannot be truly unproduced i.e. eternal, because it suffers production. That things exist, do not exist, do exist and not exist, and neither exist or not exist; that they are moving or steady or none of those are but thoughts with which fools are deluded.
Sankara carried on the work of Gaudapada. In his Vivekachudamani St.400 he reiterates - असत्कल्पो विकल्पोऽयं विश्वमित्येकवस्तुनि - meaning – 'This variegated world imagined in the one Entity, Brahman, is asatkalpa (all but unreal, it appears but is not real)'; the phrase - Asatkalpo-vikalpo of this passage, means 'imagined unrealities' (Vivekachudamani St.528), for the mind is the cause of imagination of the unreal, it is the cause for the non-existent imaginations and agitations.
抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』
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