427、⑷淫乱之爱是婚姻之爱的对立面，正如邪恶与虚假的苟合是良善与真理的婚姻的对立面。婚姻之爱的源头是良善与真理的婚姻，这在前面相关章节已经说明（83-102节）。由此可知，淫乱之爱的源头便是邪恶与虚假的苟合；因此，它们是对立面，正如邪恶是良善的对立面，邪恶之虚假是良善之真理的对立面。这两种爱的快乐同样是对立面，因为没有快乐，爱什么都不是。它们如此对立，这一点根本不明显。这是因为恶爱的快乐表面上会伪装成善爱的快乐。而在内里，恶爱的快乐纯由恶欲构成，因为邪恶本身就是一团或一大堆这类欲望。另一方面，善爱的快乐则由无数对良善的情感构成，因为良善本身可以说是统一的一捆这类情感。这样的一捆和那样的一堆仅被人感觉为一个单一的快乐；并且由于邪恶的快乐表面上会伪装成良善的快乐，如前所述，故奸淫的快乐也伪装成婚姻的快乐。然而死后，当每个人脱去外在，内在赤露敞开时，都会明显感觉到奸淫的邪恶就是一团恶欲，而婚姻的良善则是一捆对良善的情感；因此，它们彼此完全对立。
427、（4）淫荡之爱与婚姻之爱是相反的是因为罪恶与谬误的结合是与善和真理的结合是相反的。正如83-102节中所讲的，婚姻之爱来自于善与真理的结合。而淫荡之爱来自于恶与谬误的结合，所以二者是相反的。这两种爱的快乐是相的牟，因为爱也就是其快乐。
这两种爱的快乐是相反的这一点并不很明显。因为对恶的爱的快乐表面上看与对善的爱的快乐是一样的。而在内在上，恶的爱的快乐是罪恶的贪婪。而善的爱的快乐则是由无数好的情感构成的。人所感到的只是二者的快乐是一样的。但是在死后，当每个人都脱离了外在形式以后，人的内在就会显露出来，这时就会清楚看到淫荡之爱就是一团罪恶的贪欲，而婚姻之爱则是一团善的情感。因此二者是相反的。
427. (iv) Scortatory love is the opposite of conjugial love, just as the pairing of evil and falsity is the opposite of the marriage of good and truth.
It was shown above in the chapter on this subject ([V] 83-102) that the source of conjugial love is the marriage of good and truth. It follows from this that the source of scortatory love is the pairing of evil and falsity. Hence they are opposites, just as evil is the opposite of good, and the falsity of evil is the opposite of the truth of good. Each love has its own pleasures which are likewise opposites; for a love is nothing without its pleasures. It is not at all apparent that these are so opposed. This is because the pleasure of the love of evil counterfeits at the outward level the pleasure of the love of good. But inwardly the pleasure of the love of evil is composed of nothing but lusts after evil. Evil itself is the mass or heap of these rolled into a ball. But the pleasure of the love of good is composed of countless affections for good, and good itself is like a bundle of these united into a single entity. This bundle and that heap are not felt by human beings except as a single pleasure, and since the pleasure of evil outwardly counterfeits that of good, as already said, so too does the pleasure of adultery counterfeit that of marriage. But after death when everyone sets aside his outward character and his inward character is laid bare, then it is plainly to be felt that the evil of adultery is a heap of lusts after evil, and the good of marriage is a bundle of affections for good, so that they are the direct opposite of each other.
427. 4. Licentious love is opposed to conjugial love as the connubial alliance of evil and falsity is opposed to the marriage of good and truth. We showed above in its own chapter (nos. 83-102) that conjugial love originates from the marriage between good and truth. It follows from this that licentious love originates from the connubial alliance between evil and falsity, and that the two are therefore opposed, as evil is opposed to good, and as falsity arising from evil is opposed to the truth arising from good. It is the delights of the two loves that are thus opposed; for love is nothing without its delights.
[2] That these delights are thus opposed to each other is not at all apparent. It is not apparent because the delight of an evil love outwardly counterfeits the delight of a good love. Inwardly, however, the delight of an evil love consists of nothing but evil lusts, evil itself being a conglomerate mass or pile of such lusts; whereas the delight of a good love consists of countless good affections, good itself being, so to speak, a cluster of such affections united together. This mass of the one and cluster of the other are not felt by a person except as the same delight; and because the delight arising from evil outwardly counterfeits the delight arising from good, as said, therefore the delight in adultery is not felt except as the delight in marriage. But after death, when everyone puts aside external appearances, and internal realities are laid bare, it then becomes evident to the sense that the evil of adultery is a mass of evil lusts, and that the good of marriage is a cluster of good affections; thus that they are altogether opposed to each other.
427. 4. Illicit love is opposite to married love as a "marriage" of evil and lies is opposite to the marriage of good and truth. It was pointed out in its own chapter above (nos. 83-102) that the source of married love is the marriage of good and truth. Consequently, the source of illicit love is the marriage of what is evil and what is untrue, and so they are opposite just as evil is opposite to good and the falsity of evil is opposite to the good of truth. What are opposites this way are the pleasures of each love - for a love without its pleasures is not anything. The pleasures do not seem to be opposite this way, at all. The reason they do not seem to be opposite is that a bad love's pleasure outwardly counterfeits a good love's pleasure. But inwardly the pleasure of a bad love consists of plain longings for evil. Evil itself is a wound - up mass, or ball, of them.
But the pleasure of a good love consists of innumerable good inclinations. Good itself is like a bundle of them tied together. A person just feels the bundle or the ball as one pleasure, and the pleasure of evil counterfeits the pleasure of good outwardly, as was said, so the person feels the pleasure of adultery just as he would the pleasure of marriage. But after death, when everyone takes off the outward parts and the inward ones are exposed, then it is plain to see that the evil of adultery is a ball of longings for evil and that the good of marriage is a bundle of inclinations toward good - thus that they are totally opposite to each other.
427. IV. THAT SCORTATORY LOVE IS THE OPPOSITE TO CONJUGIAL LOVE AS THE CONNUBIAL CONNECTION OF EVIL AND FALSITY IS THE OPPOSITE TO THE MARRIAGE OF GOOD AND TRUTH. That the origin of conjugial love is the marriage of good and truth has been demonstrated above in its own chapter (nos. 83-102). It follows from this that the origin of scortatory love is the connubial connection of evil and falsity, and thus that they are opposite loves just as evil is opposite to good and the falsity of evil to the truth of good. It is the delights of the two loves that are thus opposite, love being nothing without its delights. That they are thus opposite to each other is by no means apparent, and this because in its outer manifestation the delight of the love of evil counterfeits the delight of the love of good. Inwardly, however, the delight of the love of evil consists of mere concupiscences of evil, evil itself being a conglomerate mass or ball of such concupiscences. On the other hand, the delight of the love of good consists of innumerable affections of good, good itself being, as it were, a unified bundle of such affections. The bundle and the ball are sensated by man only as a single delight; and because, as was said, in outer manifestation the delight of evil counterfeits the delight of good, therefore the delight of adultery is like the delight of marriage. After death, however, When every one puts off externals, and internals are laid bare, it is manifest to the sensation that the evil of adultery is a ball of the concupiscences of evil, and the good of marriage a bundle of the affections of good; thus, that they are wholly opposed to each other.
427. (iv) Scortatory love is opposite to marital love as the mating of evil and falsity is to the marriage of good and truth. We have demonstrated in its own chapter above (n. 83-102) that the origin of marital love is in the marriage of good and truth. It follows that the origin of scortatory love is in the mating of evil and falsity, and also that the two loves are opposite as evil is opposite to good, and the falsity of evil to the truth of good. It is the pleasures of each love which are thus opposite, for love without its pleasures is nothing. That these pleasures are opposites is not at all apparent. For in externals the pleasure of an evil love counterfeits the pleasure of a good love, though in internals the pleasure of an evil love consists wholly of lusts of evil. The very evil is a congeries or ball of them. But the pleasure of a good love consists of innumerable affections of good. The good itself is as it were a bundle of them. This bundle and that ball are felt as a single enjoyment, and as the enjoyment of evil counterfeits in externals the enjoyment of good, as was said, therefore the enjoyment of adultery is also like that of marriage. After death, however, when every one puts off externals, and internals are laid bare, it is plain to sensation that the evil of adultery is a ball of lusts of evil, and the good of marriage a bundle of affections of good; thus, that they are altogether opposite.
427. (4) That scortatory love is opposite to conjugial love just as the intermarriage of the evil and the false is opposite to the marriage of good and truth. It has been shown above in its own chapter (n. 83-102) that the origin of conjugial love is from the marriage of good and truth. It follows from this that the origin of scortatory love is the intermarriage of evil and the false, and that thence they are opposite as evil is opposite to good and the falsity of evil to the truth of good. The delights of each love are what are thus opposite, for love is nothing without its delights. It does not at all appear that they are thus opposite. The reason why it does not appear is because in externals the delight of the evil love counterfeits the delight of the good love. But in internals the delight of the evil love consists of mere lusts of evil. The evil itself is a conglomerate mass or ball of them. But the delight of the good love consists of innumerable affections of good. Good itself is as a bundle of these united together. This bundle and that ball are not felt by man except as one delight; and as in externals the delight of evil counterfeits the delight of good, as was said, therefore, the delight of adultery is like the delight of marriage. But after death, when everyone puts off externals, and the internals are laid bare, then it is manifest to the sense that the evil of adultery is a conglomeration of lusts of evil; and that the good of marriage is a bundle of affections of good; and thus that they are altogether opposite to each other.
427. IV. Quod Amor scortatorius sit oppositus Amori conjugiali, sicut connubium mali et falsi est oppositum conjugio boni et veri. Quod origo amoris conjugialis sit ex conjugio boni et veri, supra in suo Capite, a83 ad 102, demonstratum est; inde sequitur quod origo amoris scortatorii sit ex connubio mali et falsi, et quod inde oppositi sint, sicut malum oppositum est bono, ac falsum mali vero boni; sunt jucunda utriusque amoris, quae ita opposita sunt, nam Amor absque suis jucundis non est aliquid.
[2] Quod haec sibi ita opposita sint, prorsus non apparet; quod non appareat, est quia jucundum Amoris mali in externis mentitur jucundum Amoris boni; sed in internis jucundum amoris mali consistit ex meris concupiscentiis mali, ipsum malum est harum conglobata congeries seu glomus; at jucundum amoris boni consistit ex innumeris affectionibus boni, ipsum bonum est harum sicut counitus fascis; hic fascis et ille glomus ab homine non sentitur nisi sicut unum jucundum, et quia jucundum mali in externis mentitur jucundum boni, ut dictum est, ideo etiam jucundum adulterii sicut jucundum conjugii; sed post mortem, dum quisque deponit externa, ac nudantur interna, tunc ad sensum patet, quod malum adulterii sit glomus concupiscentiarum mali, et quod bonum conjugii sit fascis affectionum boni; ita quod sibi prorsus opposita sint.