瑜伽師地論略纂 1.40

1.40

言「所嗅等」者，合中得故，不同色、聲，色、聲無之。其五心如下第三及《唯識》第四卷釋，并五心章。初說三心者，諸心生時，多起三故，後二心不定。第三心後，方有染淨，染淨後有等流五識。等流五識不由自力生，由意引故生，故經爾所時，眼、意二識恒相續轉。

The words 'what is smelled, and so forth' mean that they are apprehended in contact, differing from matter and sound, which lack this. The five minds are as explained below in the third fascicle, in the fourth fascicle of the Vijñaptimātratā, and in the Essay on the Five Minds. The initial mention of three minds is because when minds arise, they mostly produce three; the latter two minds are not determinate. Only after the third mind are there defilement and purification; after defilement and purification there are the five consciousnesses of continuous outflow. The five consciousnesses of continuous outflow do not arise by their own power, but arise because they are led by the mind; thus for that duration, the visual and mental consciousnesses constantly revolve in continuity.