俱舍論疏 2.211

2.211

「論曰至鼻等識故」，文中有三：一明諸根取境等不；二明諸根極微安布不同；三明同分、彼同分等。此文即是明根取境等不。此文先明三根取等量也。言「等量」者，如根微量，境微亦然，相稱合生鼻等識。此之等言，境與根量非減非增名之為等，非是要與爪甲量等名之為等，隨取少多皆名等也，即此三識依緣等故。

From the commentary's 'It says: [...]' up to 'consciousness of the nose and so on,' there are three parts in the text: first, explaining whether the faculties grasp objects of equal [size]; second, explaining the differences in the arrangement of the atoms of the faculties; third, explaining identical status (sabhāga), non-identical status (tatsabhāga), and so on. This text precisely explains whether the faculties grasp objects of equal [size] or not. This text first explains that three faculties grasp objects of equal size. By 'equal size,' it means that just as the size of the atoms of the faculty is, so is that of the atoms of the object; they correspond and combine to generate the consciousnesses of the nose and so on. This word 'equal' means that the size of the object and the faculty neither decreases nor increases; it does not mean that they must equal the size of a fingernail to be called 'equal'; grasping however little or much is in all cases called 'equal', because these three consciousnesses have bases and objects that are equal.