Obligated in ציצית - It's obvious that he may make the blessing on them as well, but he should check them first by feeling them with his hands or he should ask someone else to check them for him.

A nighttime garment - Logic would dictate that [the verse] is coming to include the garment of a blind man and to exclude a nighttime garment since a blind man's garment can nevertheless still be seen by others. But a nighttime garment cannot be seen by others.

Time dependent - For behold, nighttime is not the time for ציצית. And every positive מצוה which is time-dependent, women are exempt from them, even on a rabbinic level; for the entire Torah is juxtaposed to תפילין, as it is written regarding [תפילין] "that the Torah of the Lord may be in your mouth” (Exodus 13:9)", and just like women are exempt from תפילין, for it is juxtaposed to learning Torah as it is written "And you shall teach them to your sons" (Deuteronomy 6:7), and [it did] not [say] your daughters, so too they are exempt from all positive מצוות which are time-dependent. And [regarding] slaves, we derive it from a verbal analogy [between the phrase:] “To her” (Leviticus 19:20), [written with regard to a designated maidservant, and the phrase:] “To her” (Deuteronomy 24:3), [written with regard] to a [divorced] woman, [to teach us] that every מצוה that a woman is exempt from, a slave is exempt as well

And to say the blessing on it - For even someone who is not commanded [to do something] and he [still] does it has a reward; and it's applicable to say "and he commanded us" ("us" here being used in a more general way to include all of Israel) since the men were commanded, so [therefore] they (ie. the women) also have a reward [when they do it].

It is not a commandment on the person - With this he answers why women make a blessing on a lulav which is also a positive commandment which is time-dependent; and he answers that it's different over there (ie. by ציצית) because it's not an obligation on the person. For even a man does not have a Torah level obligation to buy a four cornered garment; rather, if he is does wrap[in a four cornered garment], he is obligated to make ציצית for it. As opposed to [the מצוה of] lulav - that for a person it is an obligation on the person which is a obligation on the body. And you should know, that we rule regarding ציצית, that it is an obligation on the person and it is not an obligation on the person, and both [cases] we rule leniently. [When we say it's an] obligation on the person [and it's ruled] leniently - it's to exclude an obligation on the item (ie. the garment); for as long as he's not wearing the garment, even though it has 4 corners, it is exempt from ציצית. [And when we say it's] not an obligation on the person [and it's ruled] leniently - [it means] that he's not obligated to buy himself a [4 cornered] garment in order to obligate it in ציצית; just that if he has a garment with 4 corners and he wears it, then it's obligated in ציצית. See further in siman 19.

Are obligated [in the commandment of ציצית] out of doubt - For a doubt regarding a Torah level mitzvah is ruled strictly, and that is what the Beit Yosef wrote. And it's implied from this, that something whose obligation is only on a rabbinic level, like a borrowed טלית after 30 days - as appeared above in siman 14; or a garment whose obligation is only due to a doubt, like a garment which is half open and half closed (ie. the stitching on the sides under the arms) - as appeared above in siman 1, se'if 7; they (ie a tumtum and androgynous) are permitted to go out with them without ציצית. See further in Pri Megadim who wrote similar to this. And perhaps one should be stringent regarding this because of the way it appears [to other people] (ie. other people will see and think they are transgressing), as is mentioned there in siman 8.

Without a blessing - Since the main obligation is only due to a doubt, [therefore] regarding the blessing, which is [only] on a rabbinic level, we rule leniently. And see below in siman 67 in the Mishna Berura where we will write there, G-d willing, some of the general rules from the poskim (halachic authorities) regarding this.

Male and female genitals - And it is also a doubt here whether he is a male or female. And see further in Artzot Hachaim who brings a proof from several places that we rule this way - that he (ie. the androgynous) is considered a doubt, and not like the opinion that he is a species unto himself.

Purchase ציצית for him - Meaning, he must take a 4 cornered garment and affix ציצית to it in order to educate [his child] in מצות. And [regarding] the measurement of his טלית, the Pri Megadim wrote in siman 16, and in Derech Hachaim, that it is enough to cover [the child's] head and the majority of his body. And we measure it according to the child himself who will be wearing it, whether he is big or small, and if [the garment] has this measurement, then the father must affix ציצית to it and make the blessing with him (ie. his son). And if it does not have that measurement, then they should not make the blessing on it.

To educate him - All this only applies when he has not yet reached the age of thirteen, but from the age of thirteen onwards, he is obligated to fulfill the mitzvah of ציצית just like an adult. And that which is written in the Drashos Mahari"l, in the laws of marriage, that it is the practice for grown youths not to wrap themselves with ציצית until they have married women, and they ascribe this to the implication of the verses which states "You should make for yourself tassels", and close to this verse it is written,"If a man takes a wife" - this is a surprising statement, [for it is unthinkable] that as long as he has not yet married a woman, he should sit idly neglecting the mitzvah of ציצית.