瑜伽論記 5.265

5.265

補特伽羅施設建立，謂立男、女、非男女等者，依此三類立聲差別，先俗所傳蘇漫多聲中，有此三類：一、補盧沙是男聲體義；二、悉底履是女聲體義；三、如納逢（去聲）素迦是非男非女聲體義；復有穩聲，如涅履題勢，此之四種各有八轉，一一轉中皆有一名二名多名，如是合有九十六聲。或復建立初中上士，聲相差別者，若依後俗底彥多聲有十八轉非世所用，此言三類謂上中下各有三聲，如小兒為下士，未有所識不知自他有善有惡，但汎知聲，如庸庸之士名中士，唯見他有善惡而不知，廣達之士名上士，唯內自省應作而作不應作而不作，此三士聲各自二體二體多體三積成九。

Regarding the designation and establishment of persons, meaning 'the establishment of masculine, feminine, neuter, etc.': distinctions in words are established based on these three categories. In the nominal words handed down by ancient conventions, there are these three categories: first, *puruṣa* is the substance and meaning of the masculine word; second, *strī* is the substance and meaning of the feminine word; third, such as *napuṃsaka* is the substance and meaning of the neuter (neither masculine nor feminine) word. There are also indeclinables (words of calm/indeclinability), such as *nirdisya* [or similar]. Each of these four types has eight case inflections, and within each case inflection there are the singular, dual, and plural, thus making ninety-six word forms in total. Alternatively, regarding 'the establishment of inferior, middling, and superior persons, with distinctions of word characteristics': according to subsequent conventional verbal endings (*tiṅanta*), there are eighteen inflections, which are not commonly used in everyday speech; here 'three categories' refers to the inferior, middling, and superior each having three word forms. For example, a small child is an inferior person, lacking understanding, unaware of good and bad in oneself or others, and knowing words only vaguely; an ordinary commoner is called a middling person, seeing good and evil in others but not deeply understanding; a person of broad comprehension is called a superior person, inwardly examining oneself, doing what ought to be done and not doing what ought not to be done. The words for these three persons each have singular, dual, and plural, three accumulating to make nine.