501、要知道，人完全是与他的内层一样，而不像他的脱离内层的外层。这是因为人的内层属于他的灵（魂），所以灵的生命就是人的生命，身体依靠灵而活。正因为如此，人的内层秉性怎样，他就怎样，并延续到永远。而外层属于身体，故死后被分离出去，其中一些附着于灵的都处在休眠状态，仅仅作为服务内层的一个层面（平面），正如前文描述人的记忆在死后继续存在时所显示的那样。｛注1｝这清楚地说明了什么是真正属于人自己的，什么不是。换句话说，对恶人来说，产生他们言语的外层思想，以及产生他们行为的外层意志并不真正属于他们；属于他们的仅仅是他们的内层思想和意志。
｛注1｝：【英282】见上文461-469节。
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501. 要知道, 人的品质完全取决于他的内层, 而非取决于其脱离内层的外层. 这是因为人的内层属于他的灵, 其灵的生命就是人的生命; 事实上, 肉体靠灵存活. 正因如此, 人的内层如何, 他仍旧如何, 直到永远. 但外层因属于肉体, 故死后被分离出去, 其中凡附着于灵的元素都处于休眠状态, 仅作为一个层面而服务于内层, 如我在前面描述人死后所保留的记忆时所解释的. 由此可见什么是真正属于人的, 什么不是. 对恶人来说, 产生其言语的外层思维, 以及产生其行为的外层意愿并非真的属于他们. 属于他们的, 仅仅是其内层的思维和意愿.
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501. 我們當知, 人的品質完全由他的內在秉性所決定, 並非由他的外在表現來決定。因為人的內在是他的靈, 肉體是靠靈而活, 人的生命就是其靈的生命。所以, 人的內在秉性如何, 他的為人就如何, 直到永遠。人的外在屬於肉體, 死後即被分離了, 依附於靈的一切元素已歸於沉寂, 僅僅作為內在層面的載體, 正如前面我在描述人死後將保留其記憶時所解釋過的。
由此可知什麼是真正屬於人的, 什麼不然。對於惡人, 產生其言語的外在思想和產生其行為的外在意志並不真正屬於他。屬於他的只是其內在的思想和意志。
501. We need to know that our basic quality is determined entirely by the quality of our inner natures, not by what we are like outwardly apart from that inner nature. This is because our inner reaches are our spirit, and since it is from the spirit that the body lives, our life is the life of our spirit. Consequently, whatever we are like in our inward natures, that is what we are like to eternity. Since our more outward natures belong to the body they are separated after death, and any elements of them that cling to the spirit become dormant, serving only as a plane for deeper concerns, as I explained above in describing the memory that we retain after death.
We can see from this what really belongs to us and what does not. For evil people the contents of the outer thought that gives rise to their words and the outer intent that gives rise to their actions do not really belong to them. What belongs to them is the contents of their deeper thought and intentions.
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501. It is to be known that man is wholly such as his interiors are, and not such as his exteriors are, separate from his interiors. This is because his interiors belong to his spirit, and the life of his spirit is the life of man, for from it his body lives; and because of this, such as a man is as to his interiors, such he continues to be to eternity. But as the exteriors pertain to the body, they are separated after death, and those of them that adhere to the spirit are laid asleep, and serve purely as a plane for the interiors, as has been shown above in treating of the memory of man which continues after death. This makes clear what is man's own and what is not his own, namely, that with the evil nothing belonging to the exterior thought from which they speak, or to the exterior will from which they act, is their own, but only that belonging to their interior thought and will.
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501. Let it be understood that man is wholly such as his interiors are, and not such as his exteriors are separate from his interiors. This is because his interiors belong to his spirit, and the life of his spirit is the life of man, for from it his body lives; and because of this such as a man's interiors are such he continues to be to eternity. But as the exteriors pertain to the body they are separated after death, and those of them that adhere to the spirit are laid asleep, and serve purely as a plane for the interiors, as has been shown above in treating of the memory of man which continues after death. This makes evident what is man's own and what is not his own, namely, that with the evil man nothing that belongs to his exterior thought from which he speaks, or to the exterior will from which he acts, is his own, but only that which belongs to his interior thought and will.
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501. Sciendum est, quod homo prorsus talis sit, qualis est quoad sua interiora, et non qualis est quoad exteriora separata ab interioribus. Causa est, quia interiora sunt ejus spiritus, ac vita hominis est vita sui spiritus, inde enim corpus vivit; quapropter etiam qualis homo est quoad sua interiora, talis manet in aeternum. Exteriora autem, quia pertinent etiam ad corpus, separantur post mortem, et ea quae ex illis adhaerent spiritui, sopiuntur, ac modo inserviunt pro plano interioribus, ut supra, ubi actum est de memoria hominis post mortem remanente, ostensum est. Inde patet, quaenam sunt propria hominis, et quaenam non sunt propria ejus, quod nempe apud malos omnia illa quae sunt exterioris cogitationis ex qua loquuntur, et exterioris voluntatis ex qua agunt, non sint eorum propria, sed illa quae sunt eorum interioris cogitationis et voluntatis.