Tattha cakkhādīnaṃ tāva cakkhatīti
cakkhūtiādinā nayena attho pakāsito.
此中：（一）「以义」，先说眼等，即如前面所说的见故为眼等的方法。
Ñ(XVI,3): 1. Herein, firstly, the
meaning of eye, etc., is explained in the way beginning 'It relishes
(cakkhati), thus it is an eye (cakkhu)' (Ch. XV, §3).
Pacchimesu pana tīsu paṭhamaṃ
pubbabhāge anaññātaṃ amataṃ padaṃ catusaccadhammaṃ vā
jānissāmīti evaṃ paṭipannassa uppajjanato
indriyaṭṭhasambhavato ca anaññātaññassāmītindriyanti
vuttaṃ.
但最后的三（无漏根）中：第一，在修习的前分，由于「我将知道未知的不死之道或四谛法」这样的行道者所生起故，且有根的意义，故说「未知当知根」。
Ñ: But as regards the last three, the
first is called the 'I-shall-come-to-know-the-unknown' faculty
because it arises in the initial stage [of the stream-entry path
moment] in one who has entered on the way thus 'I shall come to know
the deathless state, or the Dhamma of the Four (Noble) Truths, not
known', and because it carries the meaning of faculty (rulership).
Dutiyaṃ ājānanato
indriyaṭṭhasambhavato ca aññindriyaṃ.
第二，已知（四谛）故，且有根的意义，故说「已知根」。
Ñ: The second of them is called the
final-knowledge faculty because of knowing finally, and because it
carries the meaning of faculty.
Tatiyaṃ aññātāvino catūsu saccesu
niṭṭhitaññāṇakiccassa khīṇāsavassa uppajjanato
indriyaṭṭhasambhavato ca aññātāvindriyaṃ.
第三，是全知者──即完成四谛智的作用者及漏尽者所生起故，且有根的意义，故说「具知根」。
Ñ: The third is called the final-knower
faculty because it arises in one who has destroyed cankers, who
possesses final knowledge, and whose task of getting to know the four
truths is finished, and because it carries the meaning of faculty.
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