14、哪里有存在，哪里就有显现；二者离不开彼此，因为存在要藉着显现，不能脱离它。当理性心智思考是否可能有不显现的存在，或脱离存在的显现时，就会领悟这一点。既然一方只能与另一方同在，不能脱离对方，那么可推知，它们必为一体，不过是有区别的一体，就像爱与智慧那样；事实上，爱是存在，智慧是显现；因为爱若不在智慧中，就无法存在；智慧若不来自爱，也无法存在。因此，当爱在智慧中时，它才会显现。二者以这样一种方式成为一体：它们在思维中是可区分的，在运作中却是不可区分的。正因它们是在思维中，而不是在运作中可区分，所以我们才说它们是有区别的一体。神-人里面的存在与显现也像灵魂与身体那样是有区别的一体。灵魂不能脱离它的身体存在，身体也不能脱离它的灵魂存在。神-人的神性灵魂就是我们所说的神性存在，而神性身体则是我们所说的神性显现。以为灵魂能脱离身体存在、思考、有智慧，这是一个源自谬论的错误；因为每个人的灵魂在脱去它在世上所携带的物质外壳后，都会存在于一个属灵身体(以下简称灵体)中。
14. In the Divine-Human One, reality and its manifestation are both distinguishable and united. Wherever there is reality, there is its manifestation: the one does not occur without the other. In fact, reality exists through its manifestation, and not apart from it. Our rational capacity grasps this when we ponder whether there can be any reality that does not manifest itself, and whether there can be any manifestation except from some reality. Since each occurs with the other and not apart from it, it follows that they are one entity, but "distinguishably one."
They are distinguishably one like love and wisdom. Further, love is reality and wisdom is its manifestation. Love occurs only in wisdom, and wisdom only from love. So love becomes manifest when it is in wisdom. These two are one entity in such a way that although they can be distinguished in thought they cannot be distinguished in fact; and since they can be distinguished in thought and not in fact, we refer to them as "distinguishably one."
Reality and its manifestation are also distinguishably one in the Divine-Human One the way soul and body are. A soul does not occur without its body, nor a body without its soul. The divine soul of the Divine-Human One is what we mean by the divine reality, and the divine body of the Divine-Human One is what we mean by the divine manifestation.
The notion that a soul can exist and think and be wise without a body is an error that stems from deceptive appearances. Every soul is in a spiritual body after it has cast off the material skin that it carried around in this world.
14. Being and expression in the human God are, in a distinct combination, one. Wherever there is being, there is also expression. One is not possible without the other. For being exists through expression, and not apart from it.
This concept reason comprehends when it considers whether there can be any being that does not have expression, or any expression that is not one of being. And because one exists together with the other and not apart from the other, it follows that they are one, but one in a distinct combination.
They are one in a distinct combination like love and wisdom. Love, too, is being, and wisdom its expression, for love does not exist except in a state of wisdom, and wisdom does not exist except as a result of love. Consequently, when love is in a state of wisdom, then it has expression. These two are one in a relationship so formed that they can indeed be distinguished in thought, but not in fact. And because they can be distinguished in thought and not in fact, therefore we say that they are in a distinct combination one.
Being and expression in the human God are also in a distinct combination one like soul and body. A soul does not exist apart from its body, nor a body apart from its soul. The Divine soul of the human God is what we mean by the Divine being, and His Divine body is what we mean by its Divine expression.
To believe that a soul can exist and can think and be wise apart from a body is an error arising from misconceptions; for every person's soul exists in a spiritual body after it has cast off the material integuments which enveloped it in the world.
14. ESSE AND EXISTERE 1 IN GOD-MAN ARE ONE DISTINCTLY
Where there is Esse, there is Existere. There cannot be the one without the other, for Esse is by means of Existere and not apart from it. The rational mind comprehends this when it thinks whether there can be any Esse which does not Exist or whether there can be Existere except from Esse. Because the one is possible along with the other and not without the other, it follows that they are one, but one distinctly. They are one distinctly, like love and wisdom; love indeed is Esse and wisdom is Existere for love has nothing except in wisdom, nor has wisdom anything except from love. Therefore when love is in wisdom, then it exists. These two are such a one that they may be distinguished in thought but not in [their] action. And because they can be distinguished in thought and not in action, therefore it is said that they are one distinctly. Esse and Existere in God-Man are also one distinctly, like soul and body. There can be no soul without its body, nor a body without its soul. The Divine Soul of God-Man is what is understood by the Divine Esse, and the Divine Body what is understood by the Divine Existere. It is an error springing from fallacies to suppose that the soul can exist without a body and can exercise thought and wisdom; for the soul of every man is in a spiritual body after it has cast off the material coverings which it carried around in the world.
Footnotes:
1. Esse = Being, Existere = the presentation of Being or its standing forth.
14. IN GOD-MAN ESSE AND EXISTERE 1 ARE ONE DISTINCTLY 2
Where there is Esse [being] there is Existere [taking form]; one is not possible apart from the other. For Esse is by means of Existere, and not apart from it. This the rational mind comprehends when it thinks whether there can possibly be any Esse [being] which does not Exist [take form], and whether there can possibly be Existere except from Esse. And since one is possible with the other, and not apart from the other, it follows that they are one, but one distinctly. They are one distinctly, like Love and Wisdom; in fact, love is Esse, and wisdom is Existere; for there can be no love except in wisdom, nor can there be any wisdom except from love; consequently when love is in wisdom, then it EXISTS.
These two are one in such a way that they may be distinguished in thought but not in operation, and because they may be distinguished in thought though not in operation, it is said that they are one distinctly. 3 Esse and Existere in God-Man are also one distinctly like soul and body. There can be no soul apart from its body, nor body apart from its soul. The Divine soul of God-Man is what is meant by Divine Esse, and the Divine Body is what is meant by Divine Existere. That a soul can exist apart from a body, and can think and be wise, is an error springing from fallacies; for every man's soul is in a spiritual body after it has cast off the material coverings which it carried about in the world.
Footnotes:
1. To be and to exist. Swedenborg seems to use this word "exist" nearly in the classical sense of springing or standing forth, becoming manifest, taking form. The distinction between esse and existere is essentially the same as between substance and form.
2. For the meaning of this phrase. "distincte unum," see below in this paragraph, also n. 17, 22, 34, 223, and DP 4.
3. It should be noticed that in Latin, distinctly is the adverb of the verb distinguish. If translated distinguishably, this would appear.
14. QUOD ESSE ET EXISTERE IN DEO HOMINE DISTINCTE UNUM SINT. Ubi est Esse, ibi est Existere; non datur unum absque altero; Esse enim per Existere Est, et non absque eo. Hoc Rationale comprehendit, dum cogitat, num dari queat aliquod Esse quod non Existit, et num dari queat Existere nisi ab Esse; et quia unum cum altero et non absque altero datur, sequitur quod unum sint, sed distincte unum. Sunt distincte unum, sicut Amor et Sapientia; Amor etiam est Esse, et Sapientia est Existere, Amor enim non datur nisi in Sapientia, nec Sapientia nisi ex Amore, quare cum Amor in Sapientia est, tunc Existit: haec duo tale unum sunt, ut quidem distingui cogitatione possint, sed non actu: et quia distingui possunt cogitatione et non actu, ideo dicitur distincte unum. Esse et Existere in Deo Homine etiam distincte unum sunt sicut Anima et Corpus; Anima non datur absque suo Corpore, nec Corpus absque sua Anima: Divina Anima Dei Hominis est quae intelligitur per Divinum Esse, ac Divinum Corpus quod intelligitur per Divinum Existere. Quod anima existere possit absque corpore, ac cogitare et sapere, est error profluens ex fallaciis; omnis enim anima hominis in spirituali corpore est, postquam rejecit exuvias materiales quas in mundo circumtulit.