400、⑿该气场依次从目的经由原因发展到结果，周而复始；创造由此被维持在所预见和规定的状态。宇宙中的一切运作都从目的经由原因发展到结果。这三者本身是不可分割的，尽管它们在观念上看似分离。然而，即便在观念上，目的若不同时关注所预期的结果，就什么也不是。除非有一个原因支持、展望并联结目的和结果，否则，目的和结果这二者同样什么都不是。
这样一个过程，就像意愿、理解和行为那样，被铭刻在每个人身上，无论总体还是每个细节。在人里面，一切目的都属于意愿，一切原因都属于理解，一切结果都属于行为。同样，一切目的都属于爱，一切原因作为达到目的方法都属于智慧，由此而来的一切结果都属于功用。原因在于，爱的容器是意愿，智慧的容器是理解，功用的容器是行为。因此，由于在人里面，运作，无论总体还是每个细节，都从意愿经由理解发展到行为，所以它们也从爱经由智慧发展到功用；不过，这里的智慧是指属于判断和思维的一切。显然，这三者在结果中为一。它们还在先于结果的人的观念中成为一体，这一点可通过以下事实来理解：在实际的结果中，能介入的仅仅是执行；因为在心智中，目的从意愿发出，为自己在理解中产生一个原因，并在那里将一个意图摆在自己面前；一个意图就是一个实现之前的行为。正因如此，智者，以及主都将意图视为行为。
凡有理性的人，谁看不出，或一听闻谁不承认，这三者是从某个第一因流出的？这第一因就是，爱、智慧和功用不断从主，宇宙的创造者和维护者那里发出，并且这三者是作为一体发出的？你若能，请告诉我，它们还能出自何处？
400、（12）这种氛围周而复始地进行着，保护着生灵的存在状态。
宇宙中的一切活动都会从开始到结果地发展。这三个元素自身是看不到的，尽管它们在思想中会体现出来。即使这样，结果也是并非能及时看到的。若没有存在发展的条件支持，由开始到结果的发展也是不可能的。
这样一种次序存在于每个人中，与意愿、才智和行为一起存在。每个起因都与意愿有关，每个条件都与才智有关，每个结果都与行为有关。同样，每个起因都与爱有关，条件与智慧有关，结果与努力有关。原因是爱的接收者是意愿，智慧的接收者是才智，努力的接收者是行为。因此，人的一切活动都是从意愿通过才智而成为行动的。同时也是出于爱，通过智慧而形成对此的努力。（此处的智慧是指与判断力和思想相联的一切）
很明显，这三种元素在结果中相互统一。它们还在产生结果之间存在于思想之中。因为头脑产生意向，而意向是早于行动的。所以智者会将意图看作是行为，主也会看到人的意图。
理性的人所看不到的是这三种元素是来自于主，宇宙的创造者和保护者。不断地发出爱，智慧和有用的行为。
400. (xii) The sphere of the love of procreation advances in due order from its aim through its causes to its effects, and produces cycles of activity; by this means creation is maintained in the state foreseen and provided.
Every operation in the universe progresses from its aim through its cause to its effect. These three are essentially indivisible, although it may seem possible to have a concept of them divided. Yet in this the aim is nothing without a view of the effect aimed at, nor are either of these anything unless there is a cause to support, look ahead to and form a link between them.
[2] Every person has a progress of this kind imprinted on him both in general and in every detail; this is exactly like will, intellect and action. In this case every aim is a matter of willing, every cause is a matter of understanding, and every effect is a matter of acting. Likewise every aim is a matter of love, every efficient cause a matter of wisdom, and every effect resulting from it is a matter of purpose. The reason is that the will is a receiver of love, the intellect of wisdom, and action of purpose. So since a person's operations in general and in detail progress from the will through the intellect into action, so too do they progress from love through wisdom to purpose. Wisdom however here means everything relating to judgment and thought. It is obvious that all three make one in the effect. They also make one notionally before the effect is realised, as can be grasped from the fact that nothing but the resolution intervenes. For in the mind the aim starts from the will, and produces a cause in the intellect, and sets an intention before itself; and an intention is like an act before it is realised. That is why a wise man, and also the Lord, treats an intention as an act.
[3] Can any rational being fail to see, or acknowledge on hearing, that those three come from some prime cause, and that this cause is that love, wisdom and purpose continually emanate from the Lord, the Creator and Preserver of the universe, and that these three do so as one? Tell me, if you can, where else would they come from?
400. 12. The atmosphere of a love of procreating proceeds sequentially from its end through causes into effects, and produces cycles, by which creation is preserved in its foreseen and provided state. All activities in the universe proceed from ends through causes into effects. These three elements are in themselves indivisible, although they appear as distinct in idea and thought. Still, even then, unless the effect that is intended is seen at the same time, the end is not anything; nor is either of these anything without a cause to sustain, foster and conjoin them.
[2] Such a sequence is engraved on every person, in general and in every particular, just as will, intellect, and action is. Every end there has to do with the will, every cause with the intellect, and every effect with action. Similarly, every end has to do with love, every mediating cause with wisdom, and every resulting effect with useful endeavor. The reason is that the recipient vessel of love is the will, the recipient vessel of wisdom is the intellect, and the recipient vessel of useful endeavor is action. Consequently, since activities in general and particular in a person proceed from the will through the intellect into act, so do they also from love through wisdom into useful endeavor. (Only by wisdom here we mean everything that is connected with judgment and thought.)
It is apparent that these three elements are united in the effect. That they are also together in idea and thought prior to the effect is seen from the fact that the only thing that intervenes is execution. For in the mind the end issues from the will, produces for itself a cause in the intellect, and forms for itself an intention; and an intention is a kind of act prior to the execution. So it is that intention is accepted by a wise man as the act, and also by the Lord.
[3] What rational person cannot see, or, when he hears it, acknowledge, that these three elements flow from some prime cause, and that the cause is, that from the Lord, the Creator and Preserver of the universe, continually emanate love, wisdom, and useful endeavor, and those three as one? Say if you can what the origin would be otherwise.
400. 12. The aura of the love of having offspring goes ahead step by step from the purpose through causes into effects and produces cycles. This keeps creation in the condition that was foreseen and provided. All the processes in the universe go forward from purposes through causes into effects. In their own right these three things cannot be separated, although they seem divided in concept. Yet a purpose is nothing unless you also view the intended effect, nor does either of these do anything unless a cause is there, upholding, foreseeing, and uniting. A progression like this is etched on every person in a general way and in each part. It is just like intention, understanding, and action. Every purpose in a person has to do with intention, every cause has to do with understanding, and every effect has to do with action. Likewise, every purpose has to do with a love, every causal factor that it works through has to do with wisdom, and every effect has to do with usefulness. The reason is that love's vessel is intention, wisdom's vessel is understanding, and the vessel of usefulness is action. So since the processes in people, in general and in detail, progress from intention through understanding to action, in the same way they go from love through wisdom to usefulness - but here wisdom means everything that has to do with judgment and thinking. The three things are plainly one in the result. You can tell that they also are one in concepts before the effect, from the fact that only the doing stands between them, for, mentally, the purpose comes from an intention and builds itself a cause in the intellect and expresses itself in an effort, and the effort is like an action before it happens. This is why a wise person, and also the Lord, accepts an effort as an act.
What reasonable person cannot see, or accept it when he hears it, that these three things flow out of some first cause and the cause is that love, wisdom, and usefulness continually go out from the Lord, the Creator and Sustainer of the universe, and the three things go out as one? Tell where else they come from, if you can.
400. XII. THAT THE SPHERE OF THE LOVE OF PROCREATING PROGRESSES IN ORDER, FROM AN END THROUGH CAUSES INTO EFFECTS, AND MAKES PERIODS WHEREBY CREATION IS PRESERVED IN THE STATE FORESEEN AND PROVIDED. All operations in the universe progress from ends through causes into effects. In themselves, these three are inseparable, though in idea they appear as if separated. Yet, even in idea the end is nothing unless at the same time the effect intended is seen. Nor do these two become anything unless a cause supports, provides for, and conjoins them.
[2] Such a progression, exactly like will, understanding, and action, is inscribed on every man, both in general and in his every single part. In him, every end pertains to his will, every cause to his understanding, and every effect to his action. So likewise every end pertains to his love; every cause, being the means to the end, to his wisdom; and every effect therefrom to his use. The reason is because the receptacle of love is the will, the receptacle of wisdom is the understanding, and the receptacle of use is action. Since, therefore, operations in man, both in general and in his every single part, progress from the will through the understanding into the act, they also progress from love through wisdom into use; but here by wisdom is meant all that pertains to judgment and thought. That in the effect these three are one is evident. That they also make one in man's ideas prior to the effect, is perceived from the fact that [in the actual effect] it is merely determination that intervenes; for in the mind, the end goes forth from the will and produces for itself a cause in the understanding, and there presents to itself an intention--and intention is as the act prior to determination. Hence it is, that by a wise man and also by the Lord, the intention is accepted for the deed.
[3] What rational man cannot see, or on hearing cannot acknowledge, that these three flow forth from some first Cause? and that that cause is the fact that from the Lord the Creator and Preserver of the universe continually proceed love, wisdom, and use, the three proceeding as a one? Tell me, if you can, from Where else can they flow?
400. (xii) The sphere of the love of procreating advances in order from ends by causes to effects, and makes periods, by means of which creation is preserved in the state foreseen and provided. All activities in the universe advance from ends by causes to effects. End, cause and effect are inseparable in fact, although to thought they seem separate. Even in thought, an end is nothing unless the effect which is intended is seen at the same time, nor can either end or effect be anything except as a cause sustains, provides and conjoins.
[2] Such is the progression written in general and in all detail upon human life, as in will, understanding and action. Every end in man is of the will, every cause of the understanding, and every effect a piece of action. Similarly every end is of the love, every instrumental cause is of wisdom, and every effect thence is of use. For the will is the receptacle of love, the understanding the receptacle of wisdom, and action the receptacle of use. Since then activities in general and in detail progress in man from the will by the understanding into action, they also progress from love by wisdom into use (by wisdom we mean here all which is of the judgment and thought). It is plain that the three are one in the effect. That they also make one in idea before the effect, is to be perceived from this, that only exertion of effort is lacking. For in the mind the end issues from the will, produces a cause for itself in the understanding, and presents an intention to itself; an intention is as it were an act before expression. Hence it is that an intention is accepted by a wise man and also by the Lord as an act.
[3] What rational man cannot see, or on hearing acknowledge, that these three flow from some first cause, and that the cause is that there continually proceed from the Lord the Creator and Preserver of the universe love, wisdom and use, which three are like one? Say if you can what other source there can be.
400. (12) That the sphere of the love of procreating progresses in order, from the end through causes into effects, and forms periods, through which creation is preserved in the state foreseen and provided. All operations in the universe progress from ends through causes into effects. These three are in themselves inseparable, although in idea they appear as if separate; and yet the end there is nothing unless seen together with the effect that is intended. Nor does either become anything unless the cause sustains, foresees, and conjoins. Such a progression is inscribed on every man, in general and in every particular, exactly as will, understanding, and action. Every end there is of the will, every cause is of the understanding, and every effect is of action; in like manner every end is of love, every efficient cause is of wisdom, and every effect thence is of use. The reason is that the will is the receptacle of love, the understanding is the receptacle of wisdom, and action is the receptacle of use. Therefore, since operations in man, in general and in particular, progress by the will through the understanding into act, so also do they progress from love through wisdom into use; but by wisdom here is meant all that is of judgment and thought. That these three are one in the effect is plain. They also make one in idea before the effect, which is perceived from the fact that only determination intervenes; for in the mind the end goes forth from the will and produces for itself a cause in the understanding, and there presents to itself an intention, and intention is as the act before determination. Hence it is that an intention is accepted by a wise man and also by the Lord, as an act. What rational man is not able to see, or to acknowledge when he hears, that these three flow forth from some first cause? and that this cause is, that from the Lord the Creator and Conservator of the universe go forth continually love, wisdom, and use, and these three as one? Say if you can from what other source they are.
400. XII. Quod Sphaera amoris procreandi in ordine a fine per causas in effectus progrediatur, ac periodos faciat, per quas conservatur creatio in statu praeviso et proviso. Omnes operationes in Universo progrediuntur a finibus per causas in effectus; haec tria in se individua sunt, tametsi in ideis apparent sicut divisa; at usque ibi finis nisi viso simul effectu, qui intenditur, non est aliquid, nec uterque fit aliquid nisi causa sustineat, prospiciat et conjungat.
[2] Talis progressio inscripta est cuivis homini in communi et in omni singulari, prorsus sicut voluntas, intellectus et actio; omnis finis ibi est voluntatis, omnis causa est intellectus, et omnis effectus est actionis; similiter omnis finis est amoris, omnis causa per quam, est sapientiae, et omnis effectus inde est usus; ratio est, quia amoris receptaculum est voluntas, et sapientiae receptaculum est intellectus, ac usus receptaculum est actio; cum itaque operationes in communi et in singulari apud hominem progrediuntur a voluntate per intellectum in actum, ita etiam ex amore per sapientiam in usum; sed per sapientiam hic intelligitur omne id quod est judicii et cogitationis; quod illa tria unum sint in effectu, patet; quod etiam unum faciant in ideis ante effectum, percipitur ex eo, quod solum determinatio intercedat; in mente enim abit finis a voluntate, ac producit sibi causam in intellectu, ac sistit sibi intentionem, ac intentio est sicut actus ante determinationem; inde est quod intentio a sapiente, et quoque a Domino recipiatur ut actus.
[3] Quis rationalis non potest videre, aut, dum audit, agnoscere, quod illa tria ab aliqua prima causa profluant, et quod illa causa sit, quod a Domino Creatore et Conservatore Universi continue procedant Amor, Sapientia et Usus, et haec tria ut unum: dicite, si potestis, unde alioquin.