136、众所周知，意愿和理解力可任意支配身体，因为凡理解力所思考的，嘴里就说出来；凡意愿所意愿的，身体就行出来。由此明显可知，身体是对应于理解力和意愿的一种形式。由于形式也论及理解力和意愿，故显而易见，身体的形式是对应于理解力和意愿的形式。不过，此处不是描述各自形式的性质的地方；只能说，每种形式里面都有无数元素；两边的无数元素都行如一体，因为它们相互对应。正因如此，心智(也就是意愿和理解力)可任意支配身体，因而完全就像自己支配自己。由此可知，心智的内层与身体的内层行如一体，心智的外层与身体的外层行如一体。等到论述生命层级时，我们会进一步详述心智的内层和身体的内层。
136. It is recognized that volition and discernment control the body completely. The mouth says what discernment thinks and the body does what volition intends. We can see from this that the body is a form responsive to discernment and volition. Further, since we attribute form to discernment and volition, we can say that the body's form is responsive to the form of discernment and volition. This is not the place, however, to describe the nature of either form. There are countless components in each, and those countless components act in unison in each because they are responsive to each other. This is why the mind (or volition and discernment) controls the body completely, just as though it were controlling itself.
It follows from this that the deeper levels of the mind act in unison with the deeper levels of the body, and that the outer levels of the mind act in unison with the outer levels of the body. I need to discuss the deeper levels of the mind later, when we deal first with levels of life, and then in the same vein with the deeper levels of the body [236-241, 277-281].
136. People know that the will and intellect direct the body to do its bidding, for what the intellect thinks, the mouth speaks, and what the will wills, the body does. And it is apparent from this that the body is a form corresponding to the intellect and will, and that because form is predicated also of the intellect and will, the form of the body corresponds to the form of the intellect and will. But to describe the nature of the one and the other form would be out of place here, except to say that there are countless elements in each, and that the countless elements in one operate in concert with those in the other, because they correspond to each other.
It is in consequence of this that the mind, or will and intellect, directs the body to do its bidding, thus governing it entirely as it does itself.
It follows from this that the interior elements of the mind operate in concert with the interior elements of the body, and that the outward elements of the mind operate in concert with the outward elements of the body.
We will say more about the interior elements of the mind later on after we have discussed the degrees of life, and more then as well about the interior elements of the body.
136. It is well known that the will and understanding rule the body at pleasure, for what the understanding thinks, the mouth speaks, and what the will wishes, the body does. From these facts it is evident that the body is a form corresponding to the understanding and the will. And because form is also predicated of the understanding and the will, it is evident that the form of tie body corresponds to the form of the understanding and the will. But this is not the place to describe the nature of one form or the other. Besides there are innumerable things in each form, and innumerable things on either side act as one, because they mutually correspond. Hence it is that the mind (mens), or the will and understanding, rule the body at pleasure, thus entirely as it rules itself. From the foregoing it follows that the interiors of the mind act as one with the interiors of the body, and the exteriors of the mind with the exteriors of the body. The interiors of the mind will be discussed below when first the degrees of life are treated of, then similarly, the interiors of the body.
136. It is well known that the will and understanding rule the body at pleasure, for what the understanding thinks, the mouth speaks, and what the will wills, the body does. From this it is plain that the body is a form corresponding to the understanding and will. And because form also is predicated of understanding and will, it is plain that the form of the body corresponds to the form of the understanding and will. But this is not the place to describe the nature of these respective forms. In each form there are things innumerable; and these, in each of them, act as one, because they mutually correspond. It is from this that the mind (that is, the will and understanding) rules the body at its pleasure, thus as entirely as it rules its own self. From all this it follows that the interiors of the mind act as a one with the interiors of the body, and the exteriors of the mind with the exteriors of the body. The interiors of the mind, likewise the interiors of the body, will be considered further on, when degrees of life have been treated of.
136. Notum est, quod voluntas et intellectus regant corpus ad nutum, quod enim intellectus cogitat, hoc loquitur os, et quod voluntas vult, hoc agit corpus; ex quibus patet, quod corpus sit forma correspondens intellectui et voluntati, 1 et quia de intellectu et voluntate etiam dicitur forma, quod forma corporis correspondeat formae intellectus et voluntatis; sed qualis una et altera forma est, non hujus loci est describere[;] sunt etiam innumerabilia in utraque; ac innumerabilia utrinque unum agunt, quia sibi mutuo correspondent: inde est, quod Mens, seu voluntas et intellectus, regat corpus ad nutum, ita prorsus sicut semet ipsam. Ex his sequitur, quod interiora mentis unum agant cum interioribus corporis, et quod exteriora mentis cum exterioribus corporis. De interioribus mentis dicetur infra, dum prius de gradibus vitae, similiter tunc de interioribus corporis.
Footnotes:
1. Prima editio: voluntati;