358、首先，有必要说明，人若有机会，完全可以获取财富，积累财产，只要不用欺诈或诡计，｛注1｝人完全可以享受精美的饮食和饮料，只要不将自己的生命投入其中就行。人完全可以拥有与其状况相称的豪宅，与条件相当的人交往，常去娱乐场所，谈论世事，没有必要到处摆出一副虔诚的面孔，满面愁容，耷拉着脑袋，完全可以欢喜快乐；他也无需向穷人施舍，除非受圣灵的感动。简言之，表面上，他完全可以像世人一样生活，这一切并不妨碍他进天堂，只要他心中理所当然地想到上帝，对待邻舍诚实公正。人的品性实际上就是他的情感和思想，或是他的爱和信，他所有的外在行为都从这些获得生命。行为是意愿，言语是思想，因为人由意愿而行，由思想而言。所以，圣经中说，人要按他的行为受审判，也要按他的作为得赏赐。这意味着要按照人的情感和思想来受审判、得赏赐，｛注2｝因为情感和思想产生行为或在行为的里面，离开了情感和思想，行为什么也不是，行为的品性完全取决于它们。｛注3｝
从这一点可以明显看出，人的外在一事无成，唯独由于人的内在，它是人外在的源头。例如，有人行事诚实，不行欺骗，仅仅是由于惧怕法律、害怕丧失名声、从而丧失尊敬或利益，那么，如果这种惧怕约束不了他，他就会尽其所能地欺骗他人。这种人的行为表面上看似诚实，但其思想和意愿却是欺骗。因为他的内在是不诚实和欺诈的，所以有地狱在他里面。相反，人若行事诚实，不行欺诈，是因为不得罪上帝和邻舍的缘故，那么，即便他能欺骗他人，他也不愿去欺骗。他的思想和意愿就是良心，他有天堂在自己里面。这两种行为表面形式上相似，但内在却完全不同。
｛注1｝：【英226】本节和以下各节采用了史威登堡的一个共同主题：灵性状态和动机决定了状态或行为的品质，物质条件和活动本身若离开了它们的动机，本身就既不好也不坏。见上文第222节。
｛注2｝：【英227】参见下文第471 条中引用的段落。
｛注3｝：圣经中经常说，人将照自己的行为和作为受审判、得赏赐（3934）。“行为和作为”是指内在形式上、而非外在形式上的行为和作为，因为恶人同样能行出外在形式上的善行。内在形式和外在形式在一起的善行，只有善人能行出（3934，6073）。和一切活动一样，行为也有它们的存在和显现，它们的品质来自人的内层，而人的内层属于他的思想和意愿，因为行为由这些发出，因此，内层怎样行为就怎样（3934，8911，10331）。也就是说，人的行为取决于人内层的爱和信（3934，6073，10331，10332）。如此，行为包含着爱和信，就是结果中的爱和信（10331）。因此，照着行为和作为受审判、得赏赐，其实就是照着爱和信受审判、得赏赐（3147，3934，6073，8911，10331，10332）。只要行为关注自我和世界，它们就不是良善；相反，只要关注主和邻舍，它们就是良善（3147）。
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358. 有必要先说明一下, 人完全可以获取财富, 积累资产, 只要不用欺诈或邪恶手段就行; 人完全可以享受精致的饮食, 只要不将自己的生命投入其中就行; 人完全可以拥有与其地位相称的豪华居所, 与条件相当的人来往, 常去娱乐场所, 谈论世事, 没有必要到处摆出一副虔诚的面孔, 满面愁容, 耷拉着脑袋, 而是欢喜快乐; 他也无需向穷人施舍, 除非心有感动, 或受灵的驱使. 简言之, 表面上, 他完全可以像世人一样生活; 这一切并不妨碍他进天堂, 只要他心里持有正确的神观, 对待邻舍诚实, 公正. 人的品性实际上就是他的情感与思维, 或爱与信的品性. 他的一切外在行为皆从这些获得其生命; 事实上, 行为就是意愿, 言语就是思维, 因为行为来自意愿, 言语来自思维. 所以在圣言中, 当经上说人将照自己的行为受审判, 得赏赐时, 意思是说, 他将照产生其行为或在其行为里面的情感与思维受审判, 得赏赐; 因为离了这些, 行为什么也不是, 其品质完全取决于它们. 由此可见, 人的外在其实一事无成, 产生外在的乃是人的内在. 例如, 如果人行事诚实, 避免欺诈, 仅仅是因为惧怕法律, 害怕丧失名声, 由此丧失地位或利益, 如果这种惧怕约束不了他, 他就会尽其所能地欺骗他人. 这种人的行为表面上看似诚实, 但其思维和意愿却是欺诈. 他因内在是不诚实和欺诈的, 故有地狱在自己里面. 相反, 人若行事诚实, 避免欺诈, 是因为这违背神和邻舍, 那么他即便能欺骗他人, 也不愿去欺骗; 他的思维和意愿就是良心, 他便有天堂在自己里面. 这两种行为表面相似, 内在却完全不同.
注: 在圣言中, 经上常说, 人将照自己的行为和作为受审判, 得赏赐(天国的奥秘 3934节). “行为和作为”是指内在形式上, 而非外在形式上的行为和作为, 因为恶人同样能行出外在形式上的善行, 而内在和外在形式上的善行只有善人才能行出(天国的奥秘 3934, 6073节). 和一切活动一样, 行为也有自己的存在和显现, 它们的品质来自人的内层, 而人的内层属于他的思维和意愿, 因为行为从这些内层发出; 因此, 内层的品质决定了行为的品质(天国的奥秘 3934, 8911, 10331节). 这意味着它们取决于内层在爱与信方面的品质(天国的奥秘 3934, 6073, 10331, 10332节). 这也意味着行为包含爱与信, 就是结果中的爱与信(天国的奥秘 10331节). 因此, 照行为和作为受审判, 得赏赐, 其实就是照爱和信受审判, 得赏赐(天国的奥秘 3147, 3934, 6073, 8911, 10331, 10332节). 只要行为关注自我和世界, 它们就是不良善; 相反, 只要关注主和邻舍, 它们就是良善(天国的奥秘 3147节).
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358. 首先, 我們當知, 人完全可以獲取財富, 積累資產, 只要不是得於詐騙或作惡。人完全可以飲食講究, 只要不將生命耗費於吃穿。人完全可以住與其地位相稱的大宅, 也完全可以聊天娛樂, 談論世事。人根本沒必要擺出哀傷的面孔, 耷拉著腦袋, 以示虔誠。人們大可以快快樂樂地生活, 除非心有感動, 也沒必要向窮人施捨。簡而言之, 我們完全可以像世人一樣生活, 這並不妨礙我們上天國, 只要保持對上帝的正見, 待人以真誠, 正直即可。人的品性實際上由其情感和思維決定, 或說由其仁與信決定。人外在的言行由此兩者產生, 因為行為即是意志的行使, 言語即是思維的發揮。經上說人將照各自的行為受審判, 得賞賜, 意思是人將照產生其行為或者寓於其行為內的情感與思維受審判, 得賞賜。因為行為若離了情感與思維便毫無意義, 其品質完全由兩者決定。由此可見, 人的外在其實一無所成, 產生外在的乃是人的內在。
例如, 有人僅僅因懼怕法律, 害怕喪失名利地位而待人以誠, 不行欺騙。但是, 若無外在的顧忌將其約束, 他必盡其所能行騙。其思維和意志中含有欺騙, 儘管其行為看似真誠。既有欺騙在內, 就有地獄在內。相反, 人若待人以誠, 不行欺騙, 乃因這違背上帝, 冒犯他人, 那麼即使他有機會行騙, 也不願意行騙。其思維和意志即其良心, 天國在其心內。這兩種行為表面相似, 實則迥異。
358. By way of preface, we may note that it is all right to acquire wealth and accumulate any amount of assets, as long as it is not done by fraud or evil devices. It is all right to eat and drink with elegance, as long as we do not invest our lives in such things. It is all right to be housed as graciously as befits one's station, to chat with others like ourselves, to go to games, to consult about worldly affairs. There is no need to walk around looking pious with a sad, tearful face and a bowed head. We can be happy and cheerful. There is no need to give to the poor except as the spirit moves us. In short, we can live to all appearances just like worldly people. This is no obstacle to our acceptance into heaven as long as we keep God appropriately in mind and act honestly and fairly toward our neighbors. Our quality is actually that of our affection and thought, or our love and faith. Everything we do outwardly derives its life from these, since acting is intending and speaking is thinking. We act, that is, from our intent, and we speak from our thought. So when it says in the Word that we are judged according to our deeds and rewarded according to our works, it means that we are judged and rewarded according to the thought and affection that give rise to our deeds or that are within our deeds. This is because deeds have no meaning apart from these contents. Their quality is wholly determined by them. 1
We can see from this that our outer nature accomplishes nothing. It is our inner nature, which gives rise to the outer.
Take for example people who behave honestly and do not cheat others solely out of fear of the law and loss of reputation, leading to loss of respect or profit. If that fear did not restrain them, they would cheat others as often as they could. Their thought and intent are fraudulent, even though their actions look honest in outward form. Because they are dishonest and fraudulent inwardly, they have hell within themselves. But if people behave honestly and do not cheat others because this is against God and against their neighbor, then even if they could cheat someone they would not want to. Their thought and intent are their conscience, and they have heaven within themselves. In outward form, the actions of the two kinds look alike, but inwardly they are totally different.
Footnotes:
1. It often says in the Word that we will be judged and requited according to our deeds and works: 3934."Deeds and works" in the Word do not mean deeds and works in their outward form but in their inner form, because even evil people can do outwardly good deeds, while only good people can do things that are good both outwardly and inwardly: 3934, 6073. Our works, like all actions, derive their reality, their form, and their quality from our deeper levels, which pertain to our thought and intent, because they emanate from there; so the quality of the deeper levels determines the quality of the works: 3934, 8911, 10331. This means they depend on the quality of our deeper levels in respect to love and faith: 3934, 6073, 10331, 10333 [10332?]. It also means that our works contain these qualities and in fact are these qualities in practice: 10331. To be judged and requited according to our deeds and works, then, is to be judged and requited according to these qualities: 3147, 3934, 6073, 8911, 10331-10333. To the extent that our works focus on ourselves and the world, they are not good - only as they focus on the Lord and our neighbor: 3147.
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358. It should be said to begin with that a man may acquire riches and accumulate wealth as far as opportunity is given, if it is not done by craft or fraud, that he may enjoy the delicacies of food and drink if he does not place his life therein, that he may have a palatial dwelling in accord with his condition, have intercourse with others in like condition, frequent places of amusement, talk about the affairs of the world, and need not go about like a devotee with a sad and sorrowful countenance and drooping head, but may be joyful and cheerful; nor need he give his goods to the poor except so far as affection leads him; in a word, he may live outwardly precisely as a man of the world; and all this will be no obstacle to his entering heaven, provided that inwardly in himself he thinks about God as he ought, and acts sincerely and justly in respect of his neighbour. For a man is such as his affection and thought are, or such as his love and faith are, and from these all his outward acts derive their life, since acting is willing, and speaking is thinking, for he acts from the will, and speaks from the thought. So where it is said in the Word that man will be judged according to his deeds, and will be rewarded according to his works, it is meant that he will be judged and rewarded in accordance with his thought and affection, which are the source of his deeds, or which are in his deeds; for deeds are nothing apart from these, and are precisely such as these are. 1It is evident from this that man's external accomplishes nothing, but only his internal, which is the source of the external. For example, if a man acts honestly and does not defraud another solely because he fears the laws and the loss of reputation and thereby of honour or gain, and if that fear did not restrain him would defraud another whenever he could, although such a man's deeds outwardly appear honest, his thought and will are fraud; and because he is inwardly dishonest and fraudulent he has hell in himself. But he who acts honestly and does not defraud another because it is against God and against the neighbour, would have no wish to defraud another if he could; his thought and will are conscience, and he has heaven in himself. The deeds of these two appear alike in outward form, but inwardly they are entirely unlike.
Footnotes:
1. It is frequently said in the Word that man will be judged and will be rewarded according to his deeds and works (Arcana Coelestia 3934).
By "deeds and works", deeds and works in their internal form are meant, not in their external form, since good works in external form are likewise done by the wicked, but in internal and external form together only by the good (Arcana Coelestia 3934, 6073).
Works, like all activities, have their being and manifestation (esse et existere) and their quality from the interiors of man, which pertain to his thought and will, since they proceed from these; therefore such as the interiors are such are the works (Arcana Coelestia 3934, 8911, 10331).
That is, such as the interiors are in regard to love and faith (Arcana Coelestia 3934, 6073, 10331-10332).
Thus works contain love and faith, and are love and faith in effect (Arcana Coelestia 10331).
Therefore to be judged and rewarded in accordance with deeds and works, means in accordance with love and faith (Arcana Coelestia 3147, 3934, 6073, 8911, 10331-10332).
So far as works look to self and the world they are not good, but they are good so far as they look to the Lord and the neighbour (Arcana Coelestia 3147).
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358. It should be said to begin with that a man may acquire riches and accumulate wealth as far as opportunity is given, if it is not done by craft or fraud; that he may enjoy the delicacies of food and drink if he does not place his life therein; that he may have a palatial dwelling in accord with his condition, have interaction with others in like condition, frequent places of amusement, talk about the affairs of the world, and need not go about like a devotee with a sad and sorrowful countenance and drooping head, but may be joyful and cheerful; nor need he give his goods to the poor except so far as affection leads him; in a word, he may live outwardly precisely like a man of the world; and all this will be no obstacle to his entering heaven, provided that inwardly in himself he thinks about God as he ought, and acts sincerely and justly in respect to his neighbor. For a man is such as his affection and thought are, or such as his love and faith are, and from these all his outward acts derive their life; since acting is willing, and speaking is thinking, acting being from the will, and speaking from the thought. So where it is said in the Word that man will be judged according to his deeds, and will be rewarded according to his works, it is meant that he will be judged and rewarded in accordance with his thought and affection, which are the source of his deeds, or which are in his deeds; for deeds are nothing apart from these, and are precisely such as these are. 1All this shows that the man's external accomplishes nothing, but only his internal, which is the source of the external. For example: if a man acts honestly and refrains from fraud solely because he fears the laws and the loss of reputation and thereby of honor or gain, and if that fear did not restrain him would defraud others whenever he could; although such a man's deeds outwardly appear honest, his thought and will are fraud; and because he is inwardly dishonest and fraudulent he has hell in himself. But he who acts honestly and refrains from fraud because it is against God and against the neighbor would have no wish to defraud another if he could; his thought and will are conscience, and he has heaven in himself. The deeds of these two appear alike in outward form, but inwardly they are wholly unlike.
Footnotes:
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358. In antecessum memorare licet, quod homo possit divitias acquirere, et opes cumulare quantum datur, modo non fiat cum astu et arte mala; quod possit delicate edere et bibere, modo non ponat in eo vitam; possit habitare magnifice secundum conditionem; possit conversari cum aliis sicut alii lusoria frequentare, confabulari de rebus mundi et quod non opus habeat, ut incedat devotus, tristi et gemente facie, et capite nutante, sed laetus et hilaris; nec ut det sua pauperibus, nisi quantum ducit illum affectio: verbo potest vivere in externa forma prorsus sicut homo mundi et quod illa nihil obstent, quin homo in caelum veniat, modo interius in se de Deo cogitet sicut decet, et cum proximo sincere et juste agat. Homo enim talis est qualis ejus affectio et cogitatio, seu qualis ejus amor et fides omnia quae in externis agit, inde suam vitam trahunt, nam agere est velle, et loqui est cogitare, agit enim ex voluntate, et loquitur ex cogitatione. Quapropter per id quod in Verbo dicitur, quod homo secundum facta judicabitur, et quod ei secundum opera retribuetur, intelligitur quod secundum ejus cogitationem et affectionem, ex quibus facta, seu quae in factis, nam facta nullius rei sunt absque illis, ac prorsus talia sunt quales illae. 1Inde patet, quod externum hominis nihil faciat, sed internum ejus ex quo externum. Sit illustrationi: qui sincerum agit, et non defraudat alterum, ex sola causa quia timet leges, jacturam famae et inde honoris aut lucri, et si ille timor non refrenaret, alterum defraudaret quantum posset ejus cogitatio et voluntas est fraus, et tamen ejus facta in externa forma apparent sincera; is quia insincerus et fradulentus interius est, infernum in se habet qui autem sincerum agit, et non defraudat alterum, ex causa quia est contra Deum, et contra proximum, is si posset defraudare alterum usque non vellet ejus cogitatio et voluntas est conscientia is caelum in se habet. Facta utriusque in externa forma apparent similia, sed in interna sunt prorsus dissimilia.
Footnotes: