657、“上、中、下三层”表示事实知识，理性概念和理解力的概念，这从前面的说明也可推知。人的理解力部分有三个层级：最低层与事实知识有关，中间层与理性有关，最高层与理解力有关。这三者彼此如此不同且相互分离，以致它们永不可混淆。然而，人对这种区别没有直接的意识，原因在于，他的生活只专注于感官印象和事实知识。只要坚持这种态度，他甚至无法认识到他的理性能力不同于事实知识，更不用说他的理解力与事实知识的区别了。而事实上，主通过人真正理解的事物流入他的理性思维，通过理性思维流入属于记忆的事实知识。视觉和听觉的生命由此而来。这是真实的流注，也是灵魂与身体的真实互动。若非主的生命流入人真正理解的事物，确切地说，流入意愿的事物或渴望，通过意愿的这些事物或渴望流入他所理解的事物，通过理解的事物流入理性概念，再通过理性概念流入其属于记忆的事实知识，人不可能有生命。甚至当一个人受到虚假和邪恶的影响时，主的生命仍经由他所意愿和理解的事物流入；只是流入之物照理解力所取的形式而在理性部分被接受。正是这流注使一个人能变得理性，能反思并理解何为真理与良善。关于这些问题（6053-6058，6189-6215，6307-6327，6466-6496，6598-6626节），以及动物的生命是何情形（1902:1，3646，4776:4-5，5850，6323节），蒙主的神性怜悯，容后再述。
New Century Edition
Cooper(2008,2013)
[NCE]657. The symbolism of the lowest, second-level, and third-level [compartments] as matters of fact, reason, and understanding also follows.
There are three levels to the contents of the human intellect.{*1} The lowest has to do with factual knowledge, the middle with reason, and the highest with understanding. These levels are so clearly distinguished from each other that they never blur, but people are unaware of the distinction because they place life exclusively in what they can sense and learn about. Since they fixate on that level, they cannot see even that their ability to reason is different from their knowledge, still less that their ability to understand is different from it. The reality is that the Lord exerts an influence on our rational thinking through the things we truly understand, and on the data in our memory through our rational thinking, giving life to the senses of sight and hearing. This is true influx; this is the true connection between the soul and the body.{*2} Life could never exist in us if it did not flow from the Lord into the things we truly understand, and through these into the contents of our rational mind, and through these into the facts stored in our memory. Or to be more accurate, it first has to flow into the contents of our will and through these into the things we understand, and so on.
Even though we are enmeshed in falsity and evil, the Lord's life still enters in through the things we will and understand; but our rational mind absorbs those influences according to its form. This makes it possible for us to reason about, to reflect on, and to understand what is true and good. But more on these subjects below [6053-6058, 6189-6215, 6307-6327, 6466-6496, 6598-6626], with the Lord's divine mercy; and also something on the way life operates in animals [1902:1, 3646, 4776:4-5, 5850, 6323].
Footnotes:
{*1} On the intellect, see note 3 in 30. [RS]
{*2} The Latin term used here is influxus. In Swedenborg's usage, it can mean "influx," "inflow," or "spiritual influence." In the present translation the rendering "influx" is reserved for instances in which Swedenborg uses the word in the narrow, technical sense common in philosophical disputes in the seventeenth and eighteenth centuries, disputes specifically about how the soul acts on the body (see note 2 in 196). The point Swedenborg is making here is that the true explanation of what the philosophers call "influx" in their convoluted theorizing is simply the Lord's influence as just described. For further discussion, see 6053-6058, 6189-6215, 6307-6327, 6466-6496, 6598-6626 below in the present work. For a topical index to later passages on this subject throughout Secrets of Heaven, see Heaven and Hell 603:5-8. [JSR, SS]
Potts(1905-1910) 657
657. That by the "lowest, second, and third stories" are signified things of knowledge, of reason, and of understanding [scientifica, rationalia, et intellectualia] follows also from what has been shown. There are three degrees of things intellectual in man; the lowest is that of knowledge [scientificum]; the middle is the rational; the highest, the intellectual. These are so distinct from each other that they should never be confounded. But man is not aware of this, for the reason that he makes life consist in what is of sense and knowledge only; and while he cleaves to this, he cannot even know that his rational part is distinct from that which is concerned with knowing [scientificum]; and still less that his intellectual part is so. And yet the truth is that the Lord flows through man's intellectual into his rational, and through his rational into the knowledge of the memory, whence comes the life of the senses of sight and of hearing. This is the true influx, and this is the true interaction of the soul with the body. Without influx of the Lord's life into the things of the understanding in man-or rather into things of the will and through these into those of understanding-and through things of understanding into things rational, and through things rational into his knowledges which are of the memory, life would be impossible to man. And even though a man is in falsities and evils, yet there is an influx of the Lord's life through the things of the will and of the understanding; but the things that flow in are received in the rational part according to its form; and this influx gives man the ability to reason, to reflect, and to understand what truth and good are. But concerning these things, of the Lord's Divine mercy hereafter; and also how the case is with the life that pertains to brutes.
Elliott(1983-1999) 657
657. The lowest, second, and third storeys' means factual knowledge, rational concepts, and intellectual concepts. In man there are three degrees in the understanding part; the lowest of these constitutes his factual knowledge, the middle his rational awareness, and the highest his intellectual awareness. These three are so distinct and separate from one another that they ought never to be confused. Man however is not directly conscious of this distinction, the reason being that he focuses life solely on sensory experience and factual knowledge. And as long as he clings to this attitude he is not even capable of recognizing that his rational awareness, still less his intellectual, is anything different from factual knowledge. Yet the situation is as follows: The Lord flows by way of man's intellectual degree into his rational, and by way of the rational into factual knowledge belonging to the memory. And from there comes the life of the senses - of seeing and hearing. This is the true influx and the true interaction of the soul and the body. Without the influx of the Lord's life into man's intellectual concepts - or rather into the desires of the will, and by way of these desires of the will into intellectual concepts, and by way of intellectual concepts into rational concepts, and by way of rational concepts into his factual knowledge which belongs to the memory - no life can possibly exist with man. And even when a person is under the influence of falsities and of evils there is still this influx of the Lord's life by the way of the desires of the will and intellectual concepts. But the things that flow in are received in the rational part according to the form the understanding takes. It is this influx also that enables a person to be rational, to reflect, and to understand what truth and good are. These matters however will in the Lord's Divine mercy be dealt with later on, as also will life as it exists with animals.
Latin(1748-1756) 657
657. Quod per 'infimas, secundanas et tertianas' significentur scientifica, rationalia et intellectualia, inde quoque sequitur: sunt tres gradus intellectualium in homine; ejus infimum est scientificum, medium est rationale, supremum est intellectuale; haec ita distincta sunt inter se ut nusquam confundantur; sed quod homo hoc nesciat, causa est quod in sensuali et scientifico solum vitam ponat; et cum ei inhaeret, ne quidem scire potest quod rationale ejus sit a scientifico distinctum, minus tunc quod intellectuale; cum tamen ita se res habet quod Dominus per intellectuale apud hominem influat in ejus rationale, et per rationale in scientificum memoriae, inde vita sensuum, visus et auditus; hic est verus influxus, et hoc est verum commercium animae cum corpore; absque influxu vitae Domini in intellectualia apud hominem (seu potius in voluntaria, et per voluntaria in intellectualia, et per intellectualia in rationalia, et per rationalia in ejus scientifica quae sunt memoriae) {1} nusquam dari potest vita apud hominem: et tametsi homo in falsis est et malis, usque tamen est influxus vitae Domini per voluntaria et intellectualia, sed recipiuntur illa quae influunt, in parte rationali secundum ejus formam; et facit ut homo possit ratiocinari, possit reflectere, possit intelligere quid verum et bonum; sed de his, ex Divina Domini Misericordia, in sequentibus; tum quomodo se habet vita apud bruta. @1 Parentheses inserted by Ed.$