成唯識論述記 6.279

6.279

述曰：下解自、他。其中二釋：一、自身及法名自，世間王法等名他，內外異故。又《涅槃經》、《對法》等說此二別，「顧自、他者」，崇善是顧自義，拒惡名顧他義，所以者何？下通二義。於己益名自，於己損名他，故即會自、他是二別相。正理論師云：羞現罪因名自，現屬身故。羞罪果名他，非現屬己故。今顯別彼也。

The Commentary states: Below, self and other are explained. Therein are two explanations: First, one's own body and dharma are called 'self,' and worldly royal laws and so forth are called 'other,' because internal and external are different. Moreover, the *Mahāparinirvāṇa-sūtra*, the *Abhidharmasamuccaya*, and so forth explain the distinction between the two: 'taking into consideration self and other' means that venerating the wholesome is the meaning of considering oneself, and rejecting the unwholesome is the meaning of considering others. Why is this? Below, the two meanings are reconciled: What benefits oneself is called 'self,' and what harms oneself is called 'other.' Thus, they harmonize 'self' and 'other' as the distinct characters of the two. The Nyāya master (*Nyāyānusāra*) says: Being ashamed of the present cause of guilt is called 'self,' because it currently pertains to one's own body; being ashamed of the retribution of guilt is called 'other,' because it does not currently pertain to oneself. Here [the treatise] clarifies how it differs from him.