8、在第二个阶段，属于主的事物与属于人自己的事物分开。在圣言中，属于主的事物被称为“余剩”（译注：remnant，原译为余留，因圣言中多译为余剩，故改译为余剩），在此尤指人从小所获取的信仰知识。这余剩被储存起来，只有在人达到这个阶段时才会显现。如今，第二个阶段几乎不存在，除非经历试探、不幸或悲伤；这能使肉体和世界的事物，也就是属于人自己的那类事物，都归于沉寂，逐渐消亡，可以说死去。这样，属于外在人的事物就与属于内在人的事物分开。内在人含有余剩在里面，主将这余剩存到这时，并为了这个目的或功用。
New Century Edition
Cooper(2008,2013)
[NCE]8. In the second stage, a distinction is drawn between the things that are the Lord's and those that are our own. The things that are the Lord's are called a "remnant" in the Word.{*1} In this instance the "remnant" refers principally to religious knowledge acquired from early childhood on. This remnant is stored away, not to reappear until we arrive at such a stage.
At present the second stage rarely comes into play without trouble, misfortune, and grief, which enable bodily and worldly concerns — things that are our own — to fade away and in effect die out.{*2} The things that belong to the outer self, then, are separated from those that belong to the inner self, the inner self containing the remnant that the Lord has put aside to await this time and this purpose.
Footnotes:
{*1} The "remnant" (also rendered "survivors") to which Swedenborg refers consisted of Israelites and Judeans who survived the conquest of Israel by Assyria in 721 b.c.e. and of Judah by Babylon in 581 b.c.e. He draws a symbolic connection between this biblical remnant and the traces of goodness and truth every individual acquires as a child, which disappear from consciousness during adulthood but remain stored away for use during the process of rebirth. Key passages on the remnant include 468, 530, 560-563, 576, 1050, 1906, 2284, 5135:2-4, 5342, 5897. Section 468 quotes a number of biblical occurrences: Isaiah 4:3; 10:20-22; Jeremiah 50:20; Amos 5:3; Micah 5:7. [LHC]
{*2} The Latin phrase here translated "bodily and worldly concerns — things that are our own" is ea quae sunt corporis & mundi, ita quae sunt propria, literally, "those things that are of the body and the world, thus which belong to the self." In Swedenborg's theology, the phrase the "things of the body," and other forms of reference to the body, evoke an entire meaning-complex that is difficult for modern readers to recover. Aspects of this meaning-complex include the physical, material body; a certain class of psychological affects; and the physiological responses accompanying the latter. For instance, Swedenborg associates with the body not only a love for oneself, but a passion for dignities and honors, as well as the love of dominating over others. The primary reason for this association is that these drives are seen as having a secondary physical effect on the body according to a physiology stemming from ancient and Renaissance medical science. The modern reader should be aware, then, that "bodily concerns" may include such drives as ambition and pride, and are often, though not exclusively, connected with self-love. Love of oneself is generally cast in a negative light by Swedenborg, though it is approved as a practical necessity to enable one to better love and care for others (see Secrets of Heaven 6933-6938; True Christianity 405:1, and True Christianity 403-405 generally). By way of indicating the difficulties of this topic, it can be observed that though a love of wealth is traditionally considered selfish, in Swedenborg's system it is considered not "bodily" but "worldly." See also the translator's preface, pages 6-7, and the reader's guide, pages 57-58. [SS]
Potts(1905-1910) 8
8. The second state is when a distinction is made between those things which are of the Lord, and those which are proper to man. The things which are of the Lord are called in the word "remains" and here are especially knowledges of faith, which have been learned from infancy, and which are stored up, and are not manifested until the man comes into this state. At the present day this state seldom exists without temptation, misfortune, or sorrow, by which the things of the body and the world, that is, such as are proper to man, are brought into quiescence, and as it were die. Thus the things which belong to the external man are separated from those which belong to the internal man. In the internal man are the remains, stored up by the Lord unto this time, and for this use.
Elliott(1983-1999) 8
8. The second state is when a distinction is made between the things that are the Lord's and those that are man's own. Those which are the Lord's are called in the Word 'remnants', and here they are chiefly the cognitions of faith which a person has learned since he was a small child. These are stored away and do not come out into the open until he reaches this state. Nowadays this state rarely occurs without temptation, misfortune, and sorrow, which lead to the inactivity and so to speak the death of bodily and worldly concerns - the things which are man's own. In this way what belongs to the external man is segregated from what belongs to the internal. Within the internal are the remnants, stored away by the Lord until this time and for this purpose.
Latin(1748-1756) 8
8. Secundus status est cum distinguitur inter illa quae sunt Domini et quae sunt hominis propria: quae sunt Domini vocantur in Verbo 'reliquiae,' suntque hic imprimis cognitiones fidei quas ab infantia didicit; quae reconduntur nec patent priusquam in statum hunc venit: qui status raro hodie existit absque tentatione, infortunio, tristitia, quae faciunt ut ea quae sunt corporis et mundi, ita quae sunt propria, quiescant et quasi moriantur: ita quae sunt externi hominis, separantur ab illis quae sunt interni; in interno sunt reliquiae, a Domino ad hoc tempus et ad hunc usum, reconditae.