475、还有必要知道，整个人都展现在行为或作为中。他的意志和思想，或他的爱和信（也就是他的内层），在存在于他的行为或作为（也就是他的外层）之前，是不完整的。因为行为或作为是意志和思想终止于其中的最外层（终端），没有这种终止，它们就好像是无止境的，还没有真正存在，即还没有在人里面。去思想和意愿，却不做，当有机会时，就像火焰被密封在容器中而熄灭；也像种子被撒在沙子里，不能生长，连同萌芽的能力一道腐烂；相反，去思想和意愿，并由此行动，就像一团火向周围散发热和光，或像土壤里的种子长成花草或树木，存在着。每个人都知道，意愿却不行出来，当有机会的时候，就是不愿意；同样，有爱而不行善，当有机会的时候，就不是爱，而仅仅是一种意愿和爱的空想；这些空想是孤立的，必将烟消云散。爱和意志是行为或作为的灵魂，并在人所做的诚实和公正的事情中形成自己的身体，这是人灵性的身体、或灵体的唯一来源，也就是说，人灵性的身体或灵体唯独由人从他出于爱或意志所做的事情形成的（参看第463节）。总而言之，人及其灵魂的一切都体现在他的行为或作为中。｛注1｝
｛注1｝：内层事物依次流入外层事物，直到流入最外层或终端，在那里涌现并持续地存在（634，6451，6465，9215，9216）。它们不仅流入进来，还在最外层以特定的秩序形成同时发生的整体（5897，6451，8603，10099）。从而，所有内层事物被联系在在一起，并继续存在着（9828）。行为或作为就是包含内层的最外层终端（10331）。所以按着行为和作为得报应、受审判，就是按着人的爱和信、或人的意志和思想的一切得报应、受审判，因为这些就是包含在行为和作为中的内层（3147，3934，6073，8911，10331，10332）。
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475. 还有必要认识到, 整个人都体现在行为中; 他的意愿和思维, 或他的爱和信, 也就是他的内层, 在存在于行为或作为, 也就是他的外层之前, 是不完整的. 因为这些后者是意愿和思维终止于其中的最外层, 没有这种终止, 它们就像居间物, 仍没有任何实际存在, 即还没有在人里面. 思考并意愿, 却没有行动, 即便有能力或机会, 就像火焰被密封在一个容器中而熄灭; 也像种子被撒在沙土里, 不能生长, 从而连同其繁殖力一道灭亡. 相反, 思考, 意愿并行出, 就像火焰向周围散发热和光, 或像土壤里的种子长成花草树木, 并继续存活. 谁都能看出, 意愿却不行出来, 即便有能力或机会, 就不是在意愿; 热爱良善却不行出来, 即便有能力或机会, 就不是在热爱, 仅仅是在思考人的意愿和热爱; 所以, 这是孤立的思维, 必将烟消云散. 爱和意愿构成行为或作为的灵魂本身, 在人所行的诚实和公正中形成自己的身体. 这是人的属灵身体或灵体的唯一源头; 也就是说, 人的属灵身体或灵体唯独由他出于爱或意愿所行的事构成(参看463节). 一言以蔽之, 人及其灵的一切事物都包含在他的行为或作为中.
注: 内层事物依次流入外层事物, 直到流入终端或最外层, 在那里出现并恒久存在(天国的奥秘 634, 6451, 6465, 9215, 9216节). 它们不仅流入进来, 还在最外层以特定秩序形成一个同步的整体(天国的奥秘 5897, 6451, 8603, 10099节). 这就是为何所有内层事物一起被保持在联系中, 并稳固恒久(天国的奥秘 9828节). 行为或作为就是包含内层的最外层(天国的奥秘 10331节). 因此, 照行为和作为得赏赐, 受审判, 就是照人的爱和信, 或意愿和思维的一切事物得赏赐, 受审判, 因为这些就是包含在行为和作为中的内层(天国的奥秘 3147, 3934, 6073, 8911, 10331, 10332节).
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475. 我們還當認識到, 全人在行為中得以體現, 內在的意志和思想(或仁與信)在表現為外在的行為之前是不完全的。事實上, 行為是意志和思想所止之終端。無此終端, 意志和思想就無所依託, 談不上存在, 也就是不在人裡面。思想且立志卻不行動, 好比火焰被封閉在容器裡, 必要熄滅, 或如種子被撒在沙上, 不能生長, 發不了芽。反之, 思想且立志後付諸行動, 好比火焰向周圍散發光明和溫暖, 或如種子被撒在地裡, 能長成花草樹木。人不難看出, 立志卻不行動不是真的立志, 熱愛善卻不行善也不是真的熱愛, 僅僅是思其所願, 想其所愛, 只是單純的想法, 必要煙消雲散。意志是行為的靈魂, 它在誠實公平的行為中造就自己的身體。我們的靈體, 無非源出於此, 就是說, 人的靈體完全由出於意志的行為所構成。總而言之, 人的個性和靈魂的一切都體現在行為中。
475. We should realize as well that we present our whole person in our works and deeds and that our volition and thought, or the love and faith that are our inner constituents, are not complete until they are [embodied] in the deeds and works that are our outer constituents. These latter are in fact the outmost forms in which the former find definition; and without such definitions they are like undifferentiated things that do not yet have any real presence, things that are therefore not yet in us. To think and intend without acting when we can is like a flame sealed in a jar and stifled, or it is like seed sown in the sand that does not grow but dies along with its power to reproduce. Thinking and intending and doing, though, is like a flame that sheds its light and warmth all around, or like seed sown in the soil, that grows into a tree or a flower and becomes something. Anyone can see that intending and not acting when we can is not really intending, and loving and not doing good when we can is not really loving. It is only thinking that we intend and love; so it is a matter of isolated thought that disintegrates and vanishes. Love and intent are the very soul of the deed or work. It forms its own body in the honest and fair things that we do. This is the sole source of our spiritual body, the body of our spirit; that is, our spiritual body is formed entirely from what we have done out of love or intent (see above, 463). In a word, everything of our character and our spirit is [embodied] in our works or deeds. 1
Footnotes:
1. Deeper things flow sequentially into more outward ones and ultimately into what is outmost or final, which is where they find presence and permanence: Arcana Coelestia 634, 6239, 6465, 9216-9217. They not only flow in, they form a simultaneous whole on that outmost level, in a particular design: 5897, 6451, 8603, 10099. This is why all our deeper elements are held in connection and are stable: 9828. Deeds or works are the final forms in which our deeper elements exist: 10331; so being repaid and judged according to our works is [being repaid and judged] according to everything that pertains to our love and faith or our intentions and thought, since these are the deeper realities within our works: 3147, 3934, 6073, 8911, 10331, 10333.
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475. Again, it ought to be known that in deeds or works the whole man is exhibited, and that his will and thought or his love and faith, which are the interiors of a man, are not complete until they exist in deeds or works, which are the exteriors of a man, for these are the ultimates in which the will and thought terminate, and without such terminations they are as if interminate, and have as yet no existence, that is, are not yet in the man. To think and to will without doing, when there is opportunity, are like a flame, enclosed in a vessel, which goes out; also like seed cast upon the sand, which fails to grow, and so perishes with its power of germination. But to think and will and from that to do is like a flame that gives heat and light all around, or like a seed in the ground that grows up into a tree or flower and has existence. Everyone can know that willing and not doing, when there is opportunity, is not willing; also that loving and not doing good, when there is opportunity, is not loving, but mere thought which one wills and loves; and this is thought separate, which vanishes and is dissipated. The love and will is the very soul of a deed or work. It forms its body in the honest and just things that the man does. This is the sole source of man's spiritual body, or the body of his spirit; that is, it is formed solely out of the things that the man does from his love or will (see above, 463). In a word, all things of man and his spirit are in his deeds or works. 1
Footnotes:
1. Interior things flow in successively into exterior things even down to the extreme or ultimate, and there they come forth and continue in existence (Arcana Coelestia 634, 6451, 6465, 9215-9216).
They not only flow in, but in the ultimate they form the simultaneous: in what order (Arcana Coelestia 5897, 6451, 8603, 10099).
Thereby all interior things are held together in connection, and continue in existence (Arcana Coelestia 9828).
Deeds or works are the ultimates which contain the interiors (Arcana Coelestia 10331).
Therefore being recompensed and judged according to deeds and works is being recompensed and judged in accordance with all things of one's love and faith, or of his will and thought, because these are the interiors contained in deeds and works (Arcana Coelestia 3147, 3934, 6073, 8911, 10331-10332).
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475. Again, it must be understood that in deeds or works the whole man is exhibited, and that his will and thought or his love and faith, which are his interiors, are not complete until they exist in deeds or works, which are his exteriors, for these are the outmosts in which the will and thought terminate, and without such terminations they are interminate, and have as yet no existence, that is, are not yet in the man. To think and to will without doing, when there is opportunity, is like a flame enclosed in a vessel and goes out; also like seed cast upon the sand, which fails to grow, and so perishes with its power of germination. But to think and will and from that to do is like a flame that gives heat and light all around, or like a seed in the ground that grows up into a tree or flower and continues to live. Everyone can know that willing and not doing, when there is opportunity, is not willing; also that loving and not doing good, when there is opportunity, is not loving, but mere thought that one wills and loves; and this is thought separate, which vanishes and is dissipated. Love and will constitute the soul itself of a deed or work, and give form to its body in the honest and just things that the man does. This is the sole source of man's spiritual body, or the body of his spirit; that is, it is formed solely out of the things that the man does from his love or will (see above, 463). In a word, all things of man and his spirit are contained in his deeds or works. 1
Footnotes:
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475. Ulterius sciendum est, quod in factis seu operibus sistatur totus homo, et quod voluntas et cogitatio ejus, seu amor et fides ejus, quae sunt interiora hominis, non completa sint, priusquam in factis seu operibus sunt, quae sunt exteriora hominis; sunt enim haec ultima in quibus illa terminantur, et absque terminationibus sunt sicut interminata, quae nondum existunt, ita quae nondum sunt in homine. Cogitare et velle absque facere, cum potest, sunt sicut flammeum inclusum vasi quod exstinguitur; ac sicut semen injectum arenae, quod non excrescit, sed cum prolifico suo perit; at cogitare et velle, ac inde facere, est sicut flammeum quod circumcirca dat calorem et lucem; et est sicut semen in humo, quod excrescit in arborem aut florem, et existit. Quisque scire potest quod velle et non facere, cum potest, sit non velle, ac amare et non bonum facere cum potest, sit non amare, ita quod modo sit cogitare quod velit et amet, ita quod sit cogitatio separata, quae evanescit et dissipatur. Est amor et voluntas ipsa anima facti seu operis; format suum corpus in sinceris et justis quae homo facit. Spirituale corpus, seu corpus spiritus hominis, non aliunde est, hoc est, non ex aliis formatur quam ex illis quae homo ex amore seu voluntate facit (videatur supra, 463); verbo, sunt omnia hominis et spiritus ejus in factis seu operibus ejus. 1
Footnotes: