tatra mahāmate lakṣaṇavāk svavikalparūpanimittābhiniveśāt pravartate |
svapnavāk punar mahāmate pūrvānubhūtaviṣayānusmaraṇāt prativibuddhaviṣayābhāvāc ca pravartate |
dauṣṭhulyavikalpābhiniveśavāk punar mahāmate śatrupūrvakṛtakarmānusmaraṇāt pravartate |
anādikālavikalpavāk punar mahāmate anādikālaprapañcābhiniveśadauṣṭhulyasvabījavāsanātaḥ pravartate |
etad dhi mahāmate caturvidhaṃ vāgvikalpalakṣaṇam iti me yaduktam, idaṃ tatpratyuktam ||
相(21)言說者,從自妄想色相計著生。
夢言說者,(22)先所經境界,隨憶念生,從覺已境界無性(23)生。
過妄想計著言說者,先怨所作業,隨憶念(24)生。
無始妄想言說者,無始虛偽計著過自種(25)習氣生。
是名四種言說妄想相。」
Now, Mahāmati, the words denoting individual marks rise from discriminating forms and characteristic signs as real in themselves and becoming attached to them.
The dream-words, Mahāmati, rise from the unreal surroundings which reveal themselves [before the mind] when it recollects its previous experience.
The words growing out of the attachment to erroneous speculations and discriminations, Mahāmati, rise from recollecting deeds once previously committed.
The words growing out of the discrimination that has been functioning since beginningless time, Mahāmati, rise from the habit-energy whose seeds have been growing out of the clinging to erroneous speculations and false imaginations since beginningless time.
I say, Mahāmati, these are the four features of word-discrimination, which is the answer to your question.