Visuddhimagga XVI-3

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.