大方廣佛華嚴經隨疏演義鈔 34.89

34.89

疏「即是種性」者，謂種性位，由於習種合於性種方名種性也。性種即自性住，性為正因。性即是涅槃第一義空性也。習即新熏修成之性，決於佛因，稱為種性。引證可知。言「無性攝論」者，即第八論釋因緣云「諸菩薩因緣，即有言聞熏習，是無分別智及如理作意。」釋論中云「因即能作因緣義。有言者，大乘言音。聞謂聽聞。由此引功能差別，說名熏習。以此為因，所生意言順理清淨，名如理作意。」

Regarding the commentary's phrase "namely the gotra": this refers to the gotra stage. Because the habituated gotra joins with the natural gotra, it is then named gotra. The natural gotra is that which abides in its own nature, the nature serving as the direct cause. The nature is the nature of ultimate emptiness of nirvāṇa. Habituation refers to the nature newly perfumed and accomplished by cultivation; it is determined as the cause of Buddhahood and called gotra. The citations and proofs can be known. The mention of "Asabhāva's *Mahāyānasaṃgraha-bhāṣya*" refers to the eighth fascicle of the treatise explaining cause and condition: "The cause and condition of bodhisattvas is the hearing and perfuming of spoken words, which is non-conceptual wisdom and proper mental attention." The commentary on the treatise states: "'Cause' means that which can serve as cause and condition. 'Spoken words' refers to the sounds of the Mahāyāna. 'Hearing' means listening. Because of this, difference in functional capacity is induced and is called perfuming. With this as the cause, the generated mental discourse accords with truth and is pure, which is named proper mental attention."