492、关于第一种状态，即外层的状态，它是人死后立即进入的状态。就人的灵（魂）而言，每个人都有外层和内层。灵魂的外层用来适应人在世上的身体，尤其是适应面部、言语和行为，以便与他人交往；而灵魂的内层则属于自己的意志和随之产生的思想，这些很少表现在面部、言语和行为上，因为人从小就习惯于保持友好、仁慈、诚实的外表，将自己的意愿思想隐藏起来，因此，无论他的内心怎样，他都能出于习惯在外在过着一种道德和文明的生活。由于这种习惯，人们几乎不知道自己的内层是怎样的，也很少考虑它们。
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492. 就第一个状态, 也就是外层状态而言, 人死后立即进入其中. 就其灵而言, 每个人都有外层和内层. 灵的外层用来适应人在世上的肉体, 尤其适应脸, 言语和行为, 以及与他人的交往. 而灵的内层则属于它自己的意愿和随之的思维; 这些很少表现在脸, 言语和行为上. 因为人从小就受到训练, 把自己表现得友好, 仁慈, 诚实, 将自己意愿的思维隐藏起来, 由此出于习惯表面上过着一种道德, 文明的生活, 无论他内在如何. 由于这种习惯, 人几乎不知道自己的内层是何性质, 也很少思考它们.
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492. 論到第一個狀態, 即外在的狀態, 人死後便進入其中。就靈而言, 人有外在和內在的層面。外在的層面被用來適應肉體與人交往的需要, 特別是他的表情, 言語, 行為。靈內在的層面關乎他的意志和認知, 很少在表情, 言語, 行為上表現出來。因為人從小就受到訓練, 將自己表現得友善, 仁愛, 誠實, 內心真實的意願和想法被隱藏了起來。所以, 人形成了一種習慣性的生活方式, 不論內心如何, 外面總表現得適應社會, 合乎道德。由於這種習慣, 人幾乎不瞭解自己的內在秉性, 也從不省察。
492. As to the first state, the state of more outward concerns, we arrive in this immediately after our death. Everyone has more outward and more inward aspects of the spirit. We use the outer aspects of our spirit to adapt our bodies in the world - especially our faces, speech, and behavior - to our interactions with other people. The more inward aspects of our spirit are the ones proper to our intentions and consequent thought, which rarely show in our faces, speech, and behavior. We are trained from infancy to present ourselves as friendly, benevolent, and honest, and to conceal the thoughts of our own intentions. So we acquire a habitual lifestyle that is outwardly moral and civil no matter what we are like inwardly. As a result of this habitual behavior, we scarcely know our own inner natures and pay no attention to them.
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492. In regard to the first state, which is the state of the exteriors, it is that into which man comes immediately after death. Every man, as regards his spirit, has exteriors and interiors. The exteriors of the spirit are the means by which it adapts to fellowship with others the man's body in the world, especially the face, speech, and movements; while the interiors of the spirit are what belong to its own will and consequent thought; and these are rarely manifested in face, speech, and movement. For man is accustomed from childhood to maintain a semblance of friendship, benevolence, and sincerity, and to conceal the thoughts of his own will, thereby living from habit a moral and civil life in externals, whatever he may be internally. As a result of this habit man scarcely knows what his interiors are, and gives little thought to them.
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492. In regard to the first state, which is the state of the exteriors, it is that which man comes into immediately after death. Every man, as regards his spirit, has exteriors and interiors. The exteriors of the spirit are the means by which it adapts the man's body in the world, especially the face, speech, and movements, to fellowship with others; while the interiors of the spirit are what belong to its own will and consequent thought; and these are rarely manifested in face, speech, and movement. For man is accustomed from childhood to maintain a semblance of friendship, benevolence, and sincerity, and to conceal the thoughts of his own will, thereby living from habit a moral and civil life in externals, whatever he may be internally. As a result of this habit man scarcely knows what his interiors are, and gives little thought to them.
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492. Quod primum statum attinet, qui est status exteriorum, in illum venit homo statim post mortem. Sunt cuivis homini quoad spiritum suum exteriora et interiora: exteriora spiritus sunt, per quae ille accommodat corpus hominis in mundo, imprimis ejus faciem, loquelam, et gestus, ad consociationem cum aliis; interiora autem spiritus sunt, quae ejus propriae voluntatis et inde cogitationis sunt, quae raro facie, loquela, et gestu manifestantur; assuescit enim homo ab infantia amicitiam, benevolentiam, et sinceritatem praeferre, et suae propriae voluntatis cogitata celare; inde ex habitu trahit vitam moralem et civilem in externis, qualiscunque sit in internis. Ex illo habitu existit, quod homo vix sciat sua interiora, et quoque quod non animadvertat ad illa.