Yadā hi
deyyadhammapaṭiggāhakādisampattiṃ aññaṃ vā somanassahetuṃ
āgamma haṭṭhapahaṭṭho ‘‘atthi dinna’’ntiādinayappavattaṃ
(ma. ni. 1.441) sammādiṭṭhiṃ purakkhatvā asaṃsīdanto
anussāhito parehi dānādīni puññāni karoti, tadāssa
somanassasahagataṃ ñāṇasampayuttaṃ cittaṃ asaṅkhāraṃ
hoti.
即（1）当他获得了所施的东西及受施的人，或由其它的可喜之因，而心生大欢喜（喜俱），第一便起「应施」等的正见（智相应），不犹豫，没有他人的怂恿（无行），而行施等的福德，那时他的心是「喜俱智相应无行」。
Ñ(XIV,84): (1) When a man is happy on
encountering an excellent gift to be given, or recipient, etc., or
some such cause for joy, and by placing right view foremost that
occurs in the way beginning 'There is [merit in] giving' (M.i,288),
he unhesitatingly and unurged by others performs such merit as
giving, etc., then his consciousness is accompanied by joy,
associated with knowledge, and unprompted.
Yadā pana vuttanayena haṭṭhatuṭṭho
sammādiṭṭhiṃ purakkhatvā amuttacāgatādivasena saṃsīdamāno
vā parehi vā ussāhito karoti, tadāssa tadeva cittaṃ sasaṅkhāraṃ
hoti.
（2）当如上面同样的理由而心生大欢喜（喜俱），先起正见（智相应），虽然亦行不很慷慨的施舍，但有犹豫或由他人的怂恿而行（有行），那时他的心是「（喜俱智相应）有行」。
Ñ: (2) But when a man is happy and
content in the way aforesaid, and, while placing right view foremost,
yet he does it hesitantly through lack of free generosity, etc., or
urged on by others, then his consciousness is of the same kind as the
last but prompted;
Imasmiñhi atthe saṅkhāroti etaṃ
attano vā paresaṃ vā vasena pavattassa pubbapayogassādhivacanaṃ.
在这个意义上，「行」，和依于自己或他人而转起的前加行，是同义语。
Ñ: for in this sense 'prompting' is a
term for a prior effort exerted by himself or, others.
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