200、一切完美随着层级并照着层级增加和上升，是因为一切属性都随同它们的主体，完美与不完美是普遍的属性，用来阐明生命、力和形式。生命的完美是爱和智慧的完美；意愿和理解力是爱和智慧的容器，所以生命的完美也是意愿和理解力的完美，因而是情感和思维的完美。此外，属灵之热是爱的载体，属灵之光是智慧的载体，所以这些的完美也可称为生命的完美。
力的完美就是被生命激活并驱动的一切事物的完美；然而，这些事物本身并没有生命。就大气所施加的影响而言，大气就是这样的力；这样的力也包括人与各种动物里面内在与外在的有机物质。此外，这样的力还包括既直接又间接地被自然界的太阳赋予活力的自然万物。
形式的完美和力的完美是相辅相成的，因为力如何，形式就如何；唯一不同的是，形式是物质，而力是它们的活动。因此，这二者展现出相同的完美层级。并非同时是力的形式也照着层级而得以完美。
200. The reason all processes of perfection increase and rise by and according to levels is that all attributes are secondary to their substances, and perfection and imperfection are general attributes. We attribute them to life, to events, and to forms.
Perfection of life is perfection of love and wisdom, and since volition and discernment are their vessels, perfection of life is also perfection of volition and discernment and therefore of feelings and thoughts. Further, since spiritual warmth is the vehicle of love and spiritual light is the vehicle of wisdom, their perfection too can be traced back to perfection of life.
Perfection of events is perfection of everything that is activated and set in motion by life, though life is not inherent in the events. Such events are the atmospheres in regard to what they do, also our own inner and outer organized substances and those of all kinds of animal. Such events also are all the things in the physical world that get their activities directly or indirectly from its sun.
Perfection of forms and perfection of events constitute a single entity, since the nature of the events determines the nature of the forms. The only difference is that the forms are forms of substance while the events are what the substances do. Consequently, the two have similar levels of perfection. Even forms that are not doing anything at a given time have their kinds of perfection according to levels.
200. All perfections increase and ascend concomitantly with degrees and in accordance with them for the reason that all predicates accompany their subjects, and perfection and imperfection are universal predicates, being predicated of life, forces, and forms.
Perfection of life is a perfection of love and wisdom. And because the will and intellect are the recipient vessels of these, perfection of life is also a perfection of the will and intellect, and so a perfection of affections and thoughts. Moreover, because spiritual warmth is the conveyer of love, and spiritual light the conveyer of wisdom, the perfection of these may be included under perfection of life as well.
[2] Perfection of forces is a perfection of all those agencies which are activated and set in motion by life, but which in themselves are devoid of life. Such forces include the atmospheres in the influences they exert. Such forces include as well the inner and outer organic substances in a person, and also in animals of every kind. Such forces include in addition all those phenomena in the natural world which are apportioned activities directly and indirectly by the sun there.
[3] Perfection of forms and the perfection of forces go hand in hand, for the character of the forces determines the character of the forms, the only difference being that forms are substances, while forces are their activities. Consequently the two exhibit the same degrees of perfection. Forms which are not at the same time forces are also perfected in accordance with degrees.
200. All perfections increase and ascend along with degrees and in accordance with them because all predicates follow their subjects, and perfection and imperfection are general predicates, for they are predicated of life, of forces, and of forms.
Perfection of life is perfection of love and wisdom; and because the will and the understanding are receptacles of these, perfection of life is also perfection of will and understanding, and therefore of affections and thoughts. And because spiritual heat is the containant of love, and spiritual light is the containant of wisdom, perfection of these can also be referred to perfection of life.
Perfection of forces is perfection of all things which are actuated and moved through the agency in which, however, there is no life. Such forces are the atmospheres as to movements. Such forces also are interior and exterior organic substances with man, and with animals of every kind. Such forces are also all things in the natural world which are endowed with active powers both immediately and mediately from the sun there.
Perfection of forms and perfection of forces make one, for such as the forces are, such are the forms, with the difference only that forms are substances, while forces are their activities. Therefore similar degrees of affection belong to both. Forms which are not at the same time forces are also degrees of perfection.
200. All perfections increase and ascend along with degrees and according to them, because all predicates follow their subjects, and perfection and imperfection are general predicates; for they are predicated of life, of forces and of forms.
Perfection of life is perfection of love and wisdom; and because the will and understanding are receptacles of love and wisdom, perfection of life is also perfection of will and understanding, consequently of affections and thoughts; and because spiritual heat is the containant of love, and spiritual light is the containant of wisdom, perfection of these may also be referred to perfection of life.
Perfection of forces is perfection of all things that are actuated and moved by life, in which, however, there is no life. Atmospheres as to their active powers are such forces; the interior and exterior organic substances with man, and with animals of every kind, are such forces; all things in the natural world that are endowed with active powers both immediately and mediately from its sun are such forces.
Perfection of forms and perfection of forces make one, for as the forces are, such are the forms; with the difference only, that forms are substances but forces are their activities; therefore like degrees of perfection belong to both. Forms that are not at the same time forces are also perfect according to degrees.
200. Quod omnes perfectiones crescant et ascendant cum gradibus et secundum illos, est quia omnia praedicata sequuntur sua subjecta, ac perfectio et imperfectio sunt praedicata communia; praedicantur enim de vita, de viribus et de formis. PERFECTIO VITAE est perfectio amoris et sapientiae; et quia voluntas et intellectus sunt receptacula illorum, est perfectio vitae etiam perfectio voluntatis et intellectus, et inde affectionum et cogitationum; et quia calor spiritualis est continens amoris, et lux spiritualis est continens sapientiae, etiam perfectio horum referri potest ad perfectionem vitae.
[2] PERFECTIO VIRIUM est perfectio omnium quae per vitam actuantur et moventur, in quibus tamen non vita est; tales vires sunt athmosphaerae quoad actualitates; et quoque tales vires sunt substantiae organicae interiores et exteriores apud hominem, tum etiam apud animalia omnis generis; tales etiam vires sunt omnia in Mundo naturali quae a sole ibi immediate et mediate activitates sortiuntur.
[3] PERFECTIO FORMARUM et perfectio virium unum faciunt, nam quales vires sunt, tales sunt formae, cum sola differentia quod formae sint substantiae, vires autem sunt activitates illarum, quare similes gradus perfectionis sunt utrisque: formae quae non simul vires sunt, etiam perfectae sunt secundum gradus.