531、此外，属灵生活的法则，文明生活的法则和道德生活的法则都在摩西十诫中阐明了。前三条诫命包含属灵生活的法则，接下来的四条诫命包含文明生活的法则，最后三条诫命包含道德生活的法则。从外在形式上看，纯粹的属世人也照着这些诫命生活，和属灵人一样。他敬拜上帝，去教堂，听讲道，面带敬虔，不杀人，不奸淫，不偷盗，不作假见证，不骗取同伴的财物。但他做这一切只是为了自己和世界的缘故，是为了装样子，这种人的内在形式与他的外在表像截然相反，因为他由衷地否认上帝，在敬拜中假冒为善，当他在私下里独处暗自思想时，嘲笑教会的神圣事物，认为它们只是用来约束单纯的信众。
[2]因此，他完全脱离天堂，不是一个属灵人，故也不是一个文明道德的人。他虽然克制不杀人，却仇恨一切反对他的人，并因着仇恨而充满了报复的欲望，如果不受到社会法律的约束和外在恐惧的束缚，他们必要杀人。而且，当他渴望这样做时，导致他不断地杀人；他虽然没有奸淫，却以为奸淫是容许的，只要有机会，就会尽可能的为所欲为，所以他始终是一个奸淫者；他虽然不偷盗，却贪恋别人的财物，不认为欺骗和恶毒的诡计是不合法的，所以他一直在心里偷盗。与道德生活有关的诫命也是如此，这些诫命禁止伪证和贪恋他人的财物。凡否认上帝、没有源于宗教信仰的良心的人，都是这样。这可以从在来世的与他品性相似的人身上清楚地看到，当他们的外在被移除、进入自己的内在后，本性就显明出来了。因为那时他们与天堂分离，所以他们行事与地狱一致，因而与地狱里的人为伍。
[3]另一种人则完全不同，他在心里承认上帝，在生活行为中尊重神性的律法，完全遵守十诫中的前三诫，｛注1｝犹如遵守其它诫命一样。当这种人的外在被移除、进入自己的内在时，他要比在世时更有智慧。当他进入自己的内在时，就像从黑暗进入光明，从无知进入智慧，从悲伤的生活进入快乐的生活，因为他在上帝里面，因而在天堂里面。说这些事情是为了让人们知道，这两种人分别是什么样的，尽管他们表面上都过着一样的生活。
｛注1｝：【英291】史威登堡对十诫的编号遵循施密特（Schmidt 1696）版本《圣经》（见上文第1节注释【英5】）。前三诫是关于属灵生活的，包括没有别的神，不妄称神的名，记念安息日；中间四诫是关乎公民（文明）生活的，包括孝敬父母、不杀人、不偷盗、不奸淫；而后三诫关乎道德生活，包括不作假见证，不贪恋邻居的房子，不贪恋邻居的任何东西（8860-8912和283-331）。
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531. 此外, 属灵生活的法则, 文明生活的法则和道德生活的法则都在十诫中阐明. 头三条诫命包含属灵生活的法则, 接下来的四条诫命包含文明生活的法则, 最后三条诫命包含道德生活的法则. 表面上看, 纯属世人也照着这些诫命生活, 和属灵人一样; 因为他同样敬拜神性, 去教会, 听讲道, 面容虔诚, 不杀人, 不奸淫, 不偷盗, 不作假见证, 不骗取同伴的财物. 但他做这一切只是为了自己和世界, 是为了装样子. 这种人的内在便与表面的形像直接相反, 因为他从心里否认神性, 在敬拜中假冒为善; 当他私下里独自思想时, 便嘲笑教会的神圣事物, 认为它们只是用来约束简单群众.
因此, 他完全脱离天堂, 不是一个属灵人, 故也不是一个道德人, 文明人. 因为他虽不杀人, 却仇恨一切反对他的人, 并由于仇恨充满报复欲, 因而若非受到他所畏惧的世间法律和外在束缚的约束, 必要杀人. 由于这就是他所渴望的, 故可知他一直在杀人. 他虽未奸淫, 却以为奸淫是没有错的, 故一直是奸淫者, 并且只要有能力, 有机会, 就会犯奸淫. 他虽不偷盗, 却贪恋别人的财物, 并不认为欺骗和设立诡计是违法的, 故在意图上一直在偷盗. 这同样适用于涉及道德生活的其它诫命, 即作假见证, 贪恋别人的财物. 凡否认神性, 没有基于宗教信仰的良心之人都是如此. 其性质从来世具有这种秉性的人清楚看出来, 因为在来世, 他们的外在被除去, 他们被引入其内在. 由于那时他们脱离天堂, 所以他们的行为与地狱一致; 因而与地狱之人为伍.
那些从心里承认神性, 在生活行为中尊重神性律法, 完全照十诫中的头三诫, 如照其它诫命一样生活的人就不同了. 当这种人的外在被除去, 他们被引入其内在时, 他们要比在世时更有智慧; 事实上, 进入其内在就像从黑暗进入光明, 从无知进入智慧, 从悲伤的生活进入幸福的生活, 因为他们在神性里面, 因而在天堂里面. 我提及这一切是为了叫人们知道这种人是什么样, 那种人是什么样, 尽管他们表面上过着一样的生活.
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531. 靈性生活的法則, 社會生活的法則, 道德生活的法則, 已通過十條誡命傳授給我們。前三條誡命包含靈性生活的法則, 中間四條誡命包含社會生活的法則, 後三條誡命包含道德生活的法則。表面看來, 純然屬世之人也遵守十條誡命, 和屬靈者一樣。他們崇拜上帝, 參加聚會, 聆聽佈道, 表現虔誠, 不殺人, 不行淫, 不偷盜, 不妄言, 不行騙。但是, 他們如此行, 只是為著自己的利益, 為要在人前顯得良善。在心裡, 他們的品性與外在的表現截然不同。因為他們從心裡否認上帝, 在崇拜中偽裝虔誠。私下裡, 他們嘲笑教會的聖事, 認為其目的只是為了約束平民百姓。
這是他們完全與天國無份的原因。既然不是屬靈者, 也就不是道德文明者。(1)他們雖不殺人, 卻痛恨一切阻礙其道之人, 從心裡燃燒著報復的欲望。若非法律和其它恐懼的約束, 他們必要殺人。既有此欲望, 就表示他們心裡藏有殺氣。(2)他們雖不行淫, 卻時常淫欲深重, 因為他們認為行淫並無過錯, 只要獲得機會, 必要盡情放縱。(3)他們雖不偷盜, 卻時常在心裡偷盜, 因為他們貪戀別人的財物, 視欺騙巧奪為取之有道。其它有關道德的誡命, 如不妄言, 不貪戀他人財物, 同樣適合。一切否認上帝, 無信仰所立之良心者, 都是如此。他們的秉性, 從到達心靈世界, 面具已被揭開, 進入了內在秉性的同類顯明了出來。此等人已與天國分離, 與地獄沆瀣一氣, 故恒常與地獄的人為伍。
從心裡承認上帝, 在生活行為中尊重神性法則, 既遵守後七條誡命, 也完全遵守前三條誡命的人就不同了。當他們進入內在秉性, 外層被剝去以後, 就比在世時更有智慧。對他們而言, 進入內在秉性好比從黑暗進入光明, 從愚癡進入智慧, 從痛苦進入快樂, 因為他們在神裡面, 也就在天國裡面。
我說這些, 是要人們明白, 雖然表面看來, 他們都過著一樣的生活, 其實際情況卻可能各不相同。
531. The laws of spiritual life, the laws of civil life, and the laws of moral life are handed down to us in the Ten Commandments. The first three commandments contain the laws of spiritual life, the next four the laws of civil life, and the last three the laws of moral life. Outwardly, purely natural people live by these same commandments just the way spiritual people do. They worship the Divine, go to church, listen to sermons, wear devout faces, do not kill or commit adultery or steal or bear false witness, do not cheat their colleagues of their goods. However, they behave this way solely in their own interest, in order to look good in the world. Inwardly, these same people are exactly the opposite of what they seem to be outwardly. Because at heart they deny the Divine, they play the hypocrite in their worship. In their private thinking they scoff at the holy rites of the church, believing that they serve only to restrain the simple masses.
[2] This is why they are wholly cut off from heaven. So since they are not spiritual, they are not moral or civic people either; for even though they do not kill, they hate everyone who gets in their way and burn with vengefulness because of their hatred. So if they were not constrained by civil laws and the outward restraints exercised by their fears, they would kill. Because this is what they crave, it follows that they are constantly killing. Even though they do not commit adultery, still because they believe there is nothing wrong with it they are constantly adulterous, and actually do commit it as much as they can and as often as they have the opportunity. Even though they do not steal, still since they do covet other people's assets and regard cheating and malicious devices as legally justifiable, they are constantly stealing in their minds. The same applies to the other commandments of moral life - not bearing false witness or coveting the goods of others. All who deny the Divine are like this, all who do not have some conscience based on religion. Their nature shows obviously in similar people in the other life when they are let into their inner nature after their outer nature has been stripped away. Since they are separated from heaven at that point, they act in unison with hell; so they keep company with the people who live there.
[3] It is different for people who at heart have acknowledged the Deity and have attended to divine laws in the deeds of their lives, living both by the first three commandments of the Decalogue and by the others as well. When they are let into their inner nature, after their outer nature is stripped away, they are wiser than they were in the world. Coming into their inner natures is like coming from darkness into light, from ignorance into wisdom, from a sad life into a blissful one, because they are in the Divine and therefore in heaven.
I have mentioned this to let it be known what each kind of person is like, though both may lead the same kind of outward life.
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531. Furthermore, the laws of spiritual life, the laws of civil life, and the laws of moral life are set forth in the ten commandments of the Decalogue; in the first three the laws of spiritual life, in the four that follow the laws of civil life, and in the last three the laws of moral life. In external form, the merely natural man lives in accordance with the same commandments in the same way as the spiritual man does, for in like manner he worships the Divine, goes to Church, listens to preachings, and assumes a devout countenance, refrains from committing murder, adultery, and theft, from bearing false witness, and from defrauding his companions of their goods. But all these he does merely for the sake of himself and the world, for the sake of appearances; while in internal form such a person is the direct opposite of what he appears in external form, since in heart he denies the Divine, in worship acts the hypocrite, and when left to himself and his own thoughts, laughs at the holy things of the Church, believing that they merely serve as a restraint for the simple multitude.
[2] Consequently, he is wholly disjoined from heaven, and not being a spiritual man he is neither a moral man nor a civil man. For although he refrains from committing murder he hates everyone who opposes him, and from his hatred burns with revenge, and would therefore commit murder if he were not restrained by civil laws and the external bonds that are his fears; and, as he longs to do so, it follows that he is continually committing murder. Although he does not commit adultery, yet as he believes it to be allowable he is all the while an adulterer, since he commits adultery to the extent that he has the ability and as often as he has opportunity. Although he does not steal, yet as he covets the goods of others and does not regard fraud and wicked devices as opposed to what is lawful, in intent he is continually acting the thief. The same is true of the commandments relating to moral life, which forbid false witness and coveting the goods of others. Such is every man who denies the Divine, and who has no conscience derived from religion. That he is such is clearly evident from those of like character in the other life when their externals have been removed and they are let into their internals. As they are then separated from heaven they act in unity with hell, and in consequence are associated with those who are in hell.
[3] It is not so with those who in heart have acknowledged the Divine, and in the actions of their lives have had respect to Divine laws, and have lived as fully in accord with the first three commandments of the Decalogue as they have in accord with the others. When the externals of such are removed and they are let into their internals, they are wiser than they were in the world. When they come into their internals it is like coming from darkness into light, from ignorance into wisdom, and from a sorrowful life into a happy life, because they are in the Divine, thus in heaven. These things have been said to make known what the one kind of man is and what the other is, although they have both lived the same external life.
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531. Furthermore, the laws of spiritual life, the laws of civil life, and the laws of moral life are set forth in the ten commandments of the Decalogue; in the first three the laws of spiritual life, in the four that follow the laws of civil life, and in the last three the laws of moral life. Outwardly the merely natural man lives in accordance with the same commandments in the same way as the spiritual man does, for in like manner he worships the Divine, goes to church, listens to preachings, and assumes a devout countenance, refrains from committing murder, adultery, and theft, from bearing false witness, and from defrauding his companions of their goods. But all this he does merely for the sake of himself and the world, to keep up appearances; while inwardly such a person is the direct opposite of what he appears outwardly, since in heart he denies the Divine, in worship acts the hypocrite, and when left to himself and his own thoughts laughs at the holy things of the church, believing that they merely serve as a restraint for the simple multitude.
[2] Consequently he is wholly disjoined from heaven, and not being a spiritual man he is neither a moral man nor a civil man. For although he refrains from committing murder he hates everyone who opposes him, and from his hatred burns with revenge, and would therefore commit murder if he were not restrained by civil laws and external bonds, which he fears; and as he longs to do so it follows that he is continually committing murder. Although he does not commit adultery, yet as he believes it to be allowable he is all the while an adulterer, since he commits adultery to the extent that he has the ability and as often as he has opportunity. Although he does not steal, yet as he covets the goods of others and does not regard fraud and wicked devices as opposed to what is lawful, in intent he is continually acting the thief. The same is true of the commandments relating to moral life, which forbid false witness and coveting the goods of others. Such is every man who denies the Divine, and who has no conscience derived from religion. That he is such is clearly evident from those of like character in the other life when their externals have been removed and they are let into their internals. As they are then separated from heaven they act in unity with hell, and in consequence are affiliated with those who are in hell.
[3] It is not so with those who in heart have acknowledged the Divine, and in the actions of their lives have had respect to Divine laws, and have lived as fully in accord with the first three commandments of the Decalogue as they have in accordance with the others. When the externals of such are removed and they are let into their internals they are wiser than they were in the world; for entering into their internals is like entering from darkness into light, from ignorance into wisdom, and from a sorrowful life into a happy life, because they are in the Divine, thus in heaven. This has been said to make known what the one kind of man is and what the other is, although they have both lived the same external life.
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531. Leges vitae spiritualis, leges vitae civilis, et leges vitae moralis, traduntur etiam in decem praeceptis Decalogi; in primis tribus leges vitae spiritualis, in quatuor sequentibus leges vitae civilis, et in tribus ultimis leges vitae moralis. Mere naturalis homo in externa forma secundum eadem praecepta similiter vivit prout spiritualis homo, nam similiter colit Divinum, intrat templum, audit praedicationes, componit faciem ad devotionem; non occidit, non adulteria committit, non furatur, non falsum testimonium profert, non socios defraudat suis bonis: sed haec solum facit propter se et propter mundum ut appareat. At idem in interna forma prorsus contrarius est quam sicut apparet in externa quia negat corde Divinum, is in cultu agit hypocritam; cum sibi relictus cogitat, ridet sancta ecclesiae, credens quod illa modo pro vinculo serviant simplici turbae.
[2] Inde est, quod prorsus sejunctus sit a caelo; quapropter ille, quia non spiritualis est, nec est moralis homo, nec civilis homo. Nam tametsi non occidit, usque odio habet quemcunque qui se opponit, et vindicta ex odio flagrat; quapropter nisi arcerent illum leges civiles, ac vincula externa, quae sunt timores, occideret; hoc quia cupit, sequitur quod continue occidat. Quamvis non adulteria committit, usque tamen quia licita credit, perpetuo adulter est nam quantum potest, et quoties licet, committit. Idem tametsi non furatur, usque tamen quia aliorum bona cupit, ac fraudes et malas artes non contra jurisprudentiam aestimat, animo furem continuo agit. Similiter quoad praecepta vitae moralis, quae sunt non proferre falsum testimonium, et concupiscere bona aliorum. Talis est omnis homo qui negat Divinum, et cui non ex religione aliqua conscientia est. Quod tales sint, apparet manifeste ex similibus in altera vita, quum ablatis externis in interna sua immittuntur; tunc quia separati sunt a caelo, unum agunt cum inferno; quare illis, qui ibi sunt, consociantur.
[3] Aliter qui corde agnoverunt Divinum, et in actis vitae suae spectaverunt ad leges Divinas, et secundum tria prima praecepta decalogi aeque ac secundum reliqua egerunt; illi cum in interna sua ablatis externis immittuntur, sapientiores sunt quam in mundo: dum in interna sua veniunt, est sicut ab umbra in lucem, ab ignorantia in sapientiam, et a tristi vita in beatam, quoniam in Divino sunt, ita in caelo. Haec dicta sunt, ut sciatur, qualis unus est et qualis alter, tametsi ambo similem vitam externam egerunt.