493、⒀这些人所犯的奸淫是最严重的罪，会作为有意的邪恶被归罪于他们，并作为有罪居住在他们里面。它们在严重性上属于最高级别，比前面几种严重得多。因为意愿在其中起主导作用，而在前面几种里面，理解力起主导作用；人的生命本质上是其意愿的生命，形式上是其理解力的生命。原因是，意愿与爱行如一体，爱是人生命的本质，它通过诸如与其一致的那类事物在理解力中形成它自己。因此，就本身而言，理解力无非是意愿的形式。由于爱属于意愿，智慧属于理解力，故智慧无非是爱的形式；同样，真理无非是良善的形式。从人生命的本质，也就是说，从其意愿或爱发出之物主要被称为目的或动机。从其生命形式，也就是说，从其理解力及其思维发出之物则被称为打算或意图。此外，有罪主要用来称谓意愿；所以我们说，每个人都因着遗传而带有邪恶的罪性，但邪恶本身来自人，换句话说，此人要为自己的邪恶负责。这就是为何四级奸淫会作为有意的邪恶被归罪，并作为有罪居住在奸淫者里面。
493、（13）这种通奸的程度是最严重的。他们被视为故意犯罪并会存留在当事人身上。他们的意愿最严重是因为在他们中间，意愿起到了主要作用，而前面的各种情况中是才智起了主要作用。一个人的实质就是他的意愿，而他的外在表现则体现了他的才智。原因是意愿与爱不能相互分离，爱是人生命的实质；并通过才智与其以和谐的方式表现出来。因此，才智无非就是意愿的外在表现形式。又因为爱与意愿相联，智慧与才智相联，所以智慧是爱的外在表现形式。就象真理是善的外在表现一样。
来自于人生命的实质的，进而来自于人的意愿或爱的，被称为目的；而来自于外在表现的即才智及思想的被称为意图。罪过是属于意愿的。所以人们说人罪恶的可能性是遗传的，但罪恶是取决于人自身的。
493. (xiii) Adultery committed by these persons is an offence of the most serious kind, being imputed to them as intentional evil, and weighing on them as guilt.
These are the most serious type and more so than the previous types, because the will plays the leading part, but in the previous ones the intellect does this; and a person's life is in essence that of his will and only in form that of his intellect. The reason is that the will acts as one with love, and love is the essence of a person's life, and this takes on a form in the intellect by means of such things as agree with it. The intellect therefore regarded in itself is nothing but a form of the will. Since love has to do with the will and wisdom with the intellect, wisdom is therefore nothing but a form of love; and likewise truth is nothing but a form of good.
That which proceeds from the very essence of a person's life, that is to say, from his will or his love, in called in principle his aim. But that which proceeds from the form of his life, that is to say, from his intellect and his thinking, is called his intention. Guilt is in principle attributable to the will; hence we say that each person is by heredity guilty of evil, but the person is responsible for his own evil. This is why acts of adultery of this type, in the fourth degree, are imputed as deliberately intended evils, and they remain lodged in a person in the form of guilt.
493. 13. Adulteries committed by such people are the most grave and are imputed to them as purposeful evils, and they become settled in them as culpable offenses. They are the most grave, even more grave than the preceding ones, because in them the will plays the primary role, whereas in the preceding the intellect does; and a person's life is essentially that of his will, and in outward expression that of his intellect. The reason is that the will is inseparable from love, and love is the essence of a person's life; and this expresses itself in the intellect by means of such things as are in harmony with it. Consequently the intellect, viewed in itself, is nothing else than an outward expression of the will. So, too, because love is connected with the will and wisdom with the intellect, therefore wisdom is nothing else than an outward expression of love, even as truth is nothing else than an outward expression of good.
That which springs from the very essence of a person's life, thus which springs from his will or love, is in the main called purpose; while that which springs from the outward expression of his life, thus from the intellect and its thought, is called intention. Culpability is also in the main assigned to the will. So people say that the culpability of evil in everyone is due to heredity, while the evil itself is due to the man.
It is because of this that these adulteries of the fourth degree are imputed as purposeful evils and become settled in the doers as culpable offenses.
493. 13. The adulteries that these people commit are the most serious and are attributed to them as purposeful evils, and they adhere as guilt.
They are the most serious and worse than the former ones because will takes the lead in them, but intellect leads in the former, and a person's life has to do with his will essentially and his intellect in the form his will takes. The reason is that will acts in unison with love, and love is the essence of a person's life. Will takes form in intellect through things that agree with it. So intellect in its own right is nothing other than the form that will takes. And since love has to do with will, and wisdom with intellect, wisdom is nothing other than a form that love takes. Similarly, truth is nothing other than a form that good takes.
What flows from this very essence of a person's life - that is, from his will, or love - is mainly called a concept, but what flows from the form of his life - that is, from intellect and its thought is called the application. Also, guilt mainly applies to your will.
This is why they say that the guilt for someone's evil is from heredity but the evil is from the person. So adulteries of this fourth degree are blameworthy as purposeful evils and are beset with guilt.
493. XIII. THAT ADULTERIES COMMITTED BY THESE ARE GRIEVOUS IN THE HIGHEST DEGREE, AND ARE IMPUTED TO THEM AS EVILS OF PURPOSE AND INSEATED WITHIN THEM AS GUILT. That they are grievous in the highest degree, and more grievous than the former, is because in them the will takes the lead, while in the former it is the understanding; and man's life is essentially the life of his will, and formally that of his understanding. The reason is because the will acts as one with the love. Love is the essence of man's life, and it forms itself in the understanding by such things as are accordant with it. Therefore, regarded in itself, the understanding is nothing else than the form of the will. And because love pertains to the will, and wisdom to the understanding, wisdom is nothing else than the form of love. In like manner, truth is nothing else than the form of good. That which flows forth from the essence of man's life, thus from his will or love, is principally called purpose, while that which flows forth from the form of his life, thus from his understanding and its thought, is called intention. Moreover, guilt is principally predicated of the will. Hence it is said that every one has the guilt of evil by inheritance, but evil itself is from the man. Therefore adulteries of the fourth degree are imputed as evils of purpose and are inseated within the adulterer as guilt.
493. (xiii) Adulteries committed by such persons are in the highest degree serious and are imputed to them as evils of purpose, and remain in them as guilt. These adulteries are the most serious. They are more serious than the preceding, for the reason that the will takes the leading part in them, whereas in the preceding kind the understanding does. Man's life is essentially that of his will, and 'formally that of his understanding. For the will acts as one with the love, and love is the essence of man's life and forms itself in the understanding by such things as are in agreement with it. The understanding, therefore, viewed in itself is nothing else than the form of the will. And as love is of the will, and wisdom of the understanding, therefore wisdom is nothing else than the form of love; in like manner truth is nothing else than the form of good. What flows forth from the essence of man's life, that is, from his will or love, is emphatically called purpose, but what flows forth from the form of his life, that is, from understanding and its thought, is called intention. Guilt, too, is predicated primarily of the will. Hence it is said that every one has the guilt of evil by heredity, while evil itself is from the man. These adulteries of the fourth degree are imputed, therefore, as evils of purpose and are seated in one as guilt.
493. (13) That adulteries committed by these are most grievous, and are imputed to them as evils of purpose; and they are deeply seated in them as guilt. That these are most grievous, and more grievous than the former, is because in them the will takes the leading part, and in the former the understanding, and the life of a man is of his will essentially, and of his understanding formally. The reason is, that the will acts as one with the love, and love is the essence of a man's life, and this forms itself by such things as are accordant with it in the understanding. The understanding regarded in itself is therefore, nothing else than the form of the will. And as love is of the will, and wisdom is of the understanding, therefore, wisdom is no other than the form of love. In like manner truth is but the form of good. That which flows out from the very essence of a man's life, that is, what comes from his will or love, is chiefly called purpose; but what flows from the form of his life, that is, from the understanding and its thought, is called intention. Guilt also is predicated chiefly of the will. Hence it is said that everyone has the guilt of evil by inheritance, but evil is from the man. It is for these reasons that adulteries of the fourth degree are imputed as evils of purpose, and are deeply seated as guilt.
493. XIII. Quod adulteria ab his facta maxime gravia sint, ac imputentur illis ut mala propositi, et insideant illis ut reatus. Quod sint maxime gravia, et prioribus graviora, est quia in his voluntas primas partes agit, at in prioribus intellectus, ac vita hominis essentialiter est voluntatis ejus, ac formaliter est intellectus ejus; causa est, quia voluntas unum agit cum amore, ac amor est essentia vitae hominis, et hic format se in intellectu per talia quae concordant; quare intellectus in se spectatus non aliud est, quam forma voluntatis; et quia amor est voluntatis, ac sapientia est intellectus, ideo sapientia nec aliud est quam forma amoris, similiter verum nec aliud quam forma boni. Illud, quod profluit ex ipsa essentia vitae hominis, ita quod ex voluntate seu amore ejus, principaliter vocatur propositum; ast quod profluit ex forma vitae ejus, ita ex intellectu et ejus cogitatione, vocatur intentio: reatus etiam principaliter praedicatur de voluntate; inde dicitur, quod reatus mali unicuique sit ex haereditate, at malum ex homine. Inde est, quod haec quarti gradus adulteria, imputentur ut mala propositi, ac insideant ut reatus.