6203.来自地狱的邪恶流注以下列方式产生：一个人陷入某种邪恶，首先是因为他屈服于它，然后是因为存心打算这么做，最后是因为他喜欢这么做，且以之为快乐；这时，处于这种邪恶，或说这种邪恶在其中掌权的一个地狱就被打开了；因为众地狱照着邪恶及其所有种类而彼此区分开来。地狱被打开后，来自该地狱的一个流注便产生了。如果一个人以这种方式开始邪恶，那么这邪恶便粘附于他，因为其气场现已包围他的地狱在他里面找到了相同的快乐，就是当它沉浸于自己的这种邪恶时所享受的那种。既然如此，地狱就不会放弃，而是顽固坚持，促使这个人思想这邪恶，先是时不时地想起，然后是每当有与之相关的事发生时就想起，直到最终它成了那始终掌控他的东西。当这种情况发生时，他便四处寻求诸如支持这事不是一种邪恶的那类观念，直到他完全确信这不是邪恶。这时，他极尽所能地奋力摆脱外在约束，以使得邪恶变得既合法化又显得聪明，最后甚至变得又有魅力又有体面；如通过耍花招和欺诈进行通奸和偷窃，各种形式的高傲自夸，蔑视他人，辱骂，打着正义的旗号进行迫害等等。它们就像明目张胆的偷窃，一个人一旦故意犯上两、三次，便欲罢不能；因为它们总是粘附于他的思维。
Potts(1905-1910) 6203
6203. In regard to the origin of the influx of evil from hell, the case is this. When a man first from consent, then from purpose, and at last from the delight of affection, casts himself into evil, then a hell is opened which is in such evil (for the hells are distinct from one another according to evils and all their varieties), and there afterward takes place an influx from that hell. When a man comes into evil in this way, it clings to him, for the hell in the sphere of which he then is, is in its very delight when in its evil; and therefore it does not desist, but obstinately presses in, and causes the man to think about that evil, at first occasionally, and afterward as often as anything presents itself which is related to it, and at last it becomes with him that which reigns universally. And when this takes place, he then seeks for such things as confirm that it is not an evil, and this until he wholly persuades himself; and then, insofar as he can, he studies to remove external bonds, and makes evils allowable and clever, and at last even becoming and honorable-such as adulteries, thefts effected by art and deceit, various kinds of arrogance and boasting, contempt for others, vituperations, persecutions under an appearance of justice, and the like. The case with these evils is like that with downright thefts, which when committed of set purpose two or three times, cannot be desisted from; for they continually cling to the man's thought.
Elliott(1983-1999) 6203
6203. The influx of evil from hell arises in the following way: When a person plunges himself into some evil - first because he gives in to it, then because he deliberately intends it, and finally because he loves and delights in it - the hell where that kind of evil reigns is opened; for evils and all their variations give rise to each distinction that marks off one hell from all the others. After it has been opened an influx from that hell also takes place.a If a person embarks on evil in that way it clings to him, for the hell whose sphere now surrounds him finds in him the same delight as is their own when immersed in their own kind of evil. This being so, that hell does not give up but stubbornly persists in causing the person to think about that evil - first of all now and again, then as often as anything related comes along, till at length it becomes what governs him all the time. When this happens he looks around for ideas such as will support the notion that the thing is not an evil, until he becomes thoroughly convinced it is not. At this point he strives so far as he can to get rid of external restraints and to make it allowable and smart, and at length even attractive and honourable, to engage in adulterous practices, theft involving trickery and deceit, various forms of arrogance and boasting, contempt for others, insults, persecution carried on under a cloak of righteousness, and other things like these. They are like blatant thefts which a person cannot refrain from committing once he has deliberately engaged in two or three; for they cling constantly to his thinking.
Latin(1748-1756) 6203
6203. Cum origine influxus mali ab inferno ita se habet: cum homo primum ex consensu, dein ex proposito, demum ex jucundo affectionis, in malum se conjicit, tunc aperitur infernum quod in tali malo est, nam secundum mala et omnes eorum varietates, inter se distincta sunt inferna, et dein {1}sit ab illo inferno etiam influxus; cum homo ita in malum venit, inhaeret illud, nam infernum in cujus sphaera tunc est, in ipso suo jucundo est cum in suo malo; quapropter non desistit sed contumaciter insistit, et facit ut homo primum per vices, et dein quoties aliquid affine obvenit, de eo cogitet, et tandem fit id apud illum universaliter regnans; et cum hoc fit, tunc conquirit talia quae confirment quod malum non sit, et hoc usque ut sibi ipsi prorsus persuadeat, et tunc quantum potest, vincula externa amovere studet et facit licita et ingeniosa, et tandem etiam decora et honesta, sicut adulteria, furta per artes et dolos, arrogantiae et jactationis variae species, aliorum contemptus, vituperationes, persecutiones sub specie justi, et similia; se habent illa sicut furta manifesta quae cum homo bis aut ter ex proposito committit, quod dein non queat ab illis desistere, inhaerent enim continue ejus cogitationi. @1 T has fit but in I the s is clearly separate from the i$