成唯識論了義燈 7.41

7.41

習種姓者。本疏云：聞正法已，令無漏增，名習種性，顯成佛因及悟入唯識。有漏非正，非能正悟，非正習性，兼者亦是。《唯識》第二云：聞熏習中有漏性者，感勝異熟，非生見道等。雖本有種，因聞熏故，亦名聞熏，如《攝大乘》及《瑜伽論》，皆云多聞熏習所依非阿賴耶性所攝習氣。若取有漏賴耶所攝，何云非攝？又無性《攝論》云：「為長能觸法身種子者，為欲增長一切大乘多聞熏習，由此為先，得法身故。」

Regarding the acquired gotra (samudānīta-gotra): The basic commentary says: Having heard the true Dharma, causing the anāsrava to increase is named the acquired gotra, manifesting the cause of attaining Buddhahood and entry into realization of vijñapti-mātra. Sāsrava is not the primary; it cannot genuinely awaken, nor is it the primary acquired nature, though what is secondary is also included. The second fascicle of the Cheng weishi lun says: Among the perfuming of hearing, those that are sāsrava in nature induce superior karmic maturation, but do not produce the path of seeing and so forth. Although there are innate seeds, because of the perfuming of hearing, they are also named hearing-perfuming. For instance, the Mahāyānasaṃgraha and the Yogācārabhūmi both say that the basis of extensive hearing-perfuming is a vāsanā not subsumed within the nature of the ālayavijñāna. If one were to take what is sāsrava as subsumed within the ālaya, why would they say it is not subsumed? Furthermore, Asvabhāva's commentary on the Mahāyānasaṃgraha says: "To increase the seeds capable of contacting the dharmakāya means to wish to increase all extensive hearing-perfuming of the Mahāyāna, because with this as precursor, one attains the dharmakāya."