成唯識論演祕 5.259

5.259

亦等《瑜伽》八十九說，依貪所立諸煩惱法翻立善中，即彼論云：「現行遮逼有所乞匃故，名研求，於所得利，不生喜足，設獲他利，更求勝利，名以利求利……耽著財利，顯不實德，欲令他知，故名惡欲；於大人所欲求廣大利養恭敬故，名大欲，懷染污心顯不實德，欲令他知，名自希欲；於自諸欲深生貪愛，名為耽嗜；於他諸欲深生貪著，名遍耽嗜；於諸境界深生耽著，說名為貪；於諸惡行深生耽著，名非法貪；於自父母等諸財寶不正受用，名為執著；於他委寄所有財物規欲抵拒故，名惡貪；於所緣境深生繫縛，猶如美睡隱翳其心，名不應理轉；心懷愛染，攀緣諸欲，起發意言，隨順隨轉，名欲尋思；心懷染污，攀緣親感起發意言，餘如前說，名親里尋思。心懷染污，攀緣國土，起發意言，餘如前說，名國土尋思；心懷染污，攀緣自義，推託遷近後時望得發起意言，餘如前說，名不死尋思。心懷染污，攀緣自他，若劣、若勝起發意言，餘如前說，是名輕蔑相應尋思。心懷染污，攀緣施主，往還家勢起發意言，隨順隨轉是名家勢相應尋思。」

This also encompasses what is stated in the eighty-ninth fascicle of the Yogācārabhūmi, where the various affliction-dharmas established based on craving are inverted and established among the wholesome. That treatise says: 'Active obstruction and pressing in begging is named searching; not being content with the gain obtained, and if obtaining another's gain, seeking even superior gain, is named seeking gain through gain... indulging in wealth and gain, displaying unreal virtues wishing to make others aware, is named evil desire; desiring to seek extensive gain and honor from great persons is named great desire; harboring a defiled mind to display unreal virtues wishing to make others aware is named personal longing; giving rise to deep greed and love for one's own desires is named addiction; giving rise to deep greed and attachment to another's desires is named pervasive addiction; giving rise to deep greed and attachment to various sensory objects is called craving; giving rise to deep greed and attachment to various evil actions is named unlawful craving; improperly consuming the wealth and treasures of one's own parents and so forth is named clinging; wishing to deny and refuse all properties entrusted by others is named evil craving; being deeply bound to cognitive objects, like sweet sleep veiling the mind, is named improper operation; harboring love and defilement in the mind, taking various desires as cognitive objects, and giving rise to verbalized thought that complies and evolves accordingly is named desire reflection; harboring defilement in the mind, taking relatives as cognitive objects, and giving rise to verbalized thought, with the rest as described before, is named relative reflection; harboring defilement in the mind, taking countries as cognitive objects, and giving rise to verbalized thought, with the rest as described before, is named country reflection; harboring defilement in the mind, taking one's own affairs as cognitive objects, procrastinating and putting off until a later time in the hope of attainment, and giving rise to verbalized thought, with the rest as described before, is named immortality reflection; harboring defilement in the mind, taking self and other, whether inferior or superior, as cognitive objects, and giving rise to verbalized thought, with the rest as described before, is named contempt-associated reflection; harboring defilement in the mind, taking donors, associations, and family influence as cognitive objects, and giving rise to verbalized thought that complies and evolves accordingly, is named family-influence-associated reflection.'