----中文待译----
244. And that the shame of thy nakedness do not appear. That this signifies lest filthy loves should appear is evident from the signification of nakedness as being deprivation of the understanding of truth and good because of deprivation of the will thereof, or deprivation of the truth of faith because there is no good of love (concerning this see above, n. 240). And because by nakedness such deprivation is signified, therefore the shame of nakedness signifies filthy loves, for these become evident when they are not removed by the love of good and by the faith of truth therefrom. For a man is born into two loves, the love of self and the love of the world; therefore from heredity he derives an inclination to love himself and the world above all things. These loves are filthy because all evils flow from them, which are contempt of others in comparison with oneself, enmity against those who do not favour oneself, hatred, revenge, craft and deceit of every kind. Those loves with their evils cannot be removed but by their opposites, which are love to the Lord and love towards the neighbour; from the latter man derives an inclination to love the Lord above all things and his neighbour as himself; these two loves are pure loves, because they are from the Lord out of heaven, and from them also all goods flow. In proportion therefore as man is influenced by these loves, in the same proportion the filthy loves into which he is born are removed, until they do not appear; they are removed by truths from the Lord. From these considerations it is evident that by I counsel thee to buy of me white garments that thou mayest be clothed, and that the shame of thy nakedness do not appear, is signified to procure to themselves genuine truths and intelligence thence, from the Lord, lest filthy loves appear.
244. That the shame of thy nakedness do not appear, signifies that filthy loves may not appear. This is evident from the signification of "nakedness," as being the deprivation of truth and good from the understanding, because of the deprivation of them from the will, or the deprivation of the truth which is of faith, because there is no good which is of love (See above, n. 240). And because this deprivation is signified by "nakedness," "the shame of nakedness" signifies filthy loves, for these appear when they are not removed by the love of good and by the faith of truth therefrom. For man is born into two loves, which are the love of self and the love of the world, therefore by heredity he derives the inclination to love self and the world above all things; these loves are filthy loves, because out of them all evils flow, namely, contempt of others in comparison with oneself, enmity against those who do not favor oneself, hatred, revenge, craftiness, and deceits of every kind. These loves with their evils cannot be removed except by the two loves, which are the love to the Lord and the love towards the neighbor; from these man inclines to love the Lord above all things, and the neighbor as himself. These two loves are pure loves, since they are out of heaven from the Lord. Moreover, from these all goods flow; so far, therefore, as man is in these, so far the filthy loves into which he is born are removed, even until they do not appear; and they are removed by the Lord by means of truths. From this it can be seen that "I counsel thee to buy of Me white garments, that thou mayest be clothed, that the shame of thy nakedness do not appear," signifies that they should acquire for themselves genuine truths, and from these intelligence from the Lord, that filthy loves may not appear.
244. "Ne appareat pudor nuditatis tuae." - Quod significet ne spurci amores, constat ex significatione "nuditatis", quod sit deprivatio ab intellectu veri et boni quia voluntate illorum, seu deprivatio veri quod fidei quia non bonum quod amoris (de qua supra, n. 240(a)); et quia per "nuditatem" illa deprivatio significatur, ideo per "pudorem nuditatis" significantur spurci amores, hi enim apparent quando non sunt remoti per amorem boni et inde fidem veri. Homo enim nascitur in binos amores, qui sunt amor sui et amor mundi; quare ex hereditario trahit ut se et mundum super omnia amet: hi amores sunt amores spurci quia ex illis omnia mala fluunt, quae sunt contemptus aliorum prae se, inimicitia contra illos qui sibi non favent, odia, vindictae, astus, doli omnis generis. Illi amores cum suis malis non removeri possunt quam a binis amoribus, qui sunt amor in Dominum et amor erga proximum; ex his trahit homo ut Dominum super omnia amet et proximum sicut se ipsum; hi duo amores sunt amores puri, quoniam e caelo a Domino; ex his etiam omnia bona fluunt: quantum itaque homo in his est, tantum removentur amores illi spurci in quos natus est, usque ut non appareant, et removentur per vera a Domino. Ex his constare potest quod per "Suadeo tibi emere a Me...vestimenta alba, ut induaris ne appareat pudor nuditatis tuae", significetur ut comparent sibi genuina vera et inde intelligentiam a Domino, ne appareant spurci amores.