546、那些被启迪的人更进一步地认识到，良善和邪恶是两个对立面，如同天堂与地狱那样对立，一切良善都来自天堂，一切邪恶都来自地狱。由于创造天堂的是主的神性（参见第7-12节），从主流入人的，只有良善；从地狱流入人的，只有邪恶；因而，主不断地引导人离开邪恶进入良善，而地狱则不断地将人引入邪恶。人若不在这两者之间，就不可能有任何思想和意志，更不可能有任何自由或选择。因为人之所以拥有这些，正是由于良善与邪恶之间的这种平衡。因此，如果主转身离去，任凭人独自在自己的邪恶里，他将不再是人。由此清楚地看出，主不断地以良善流入每个人，既流入恶人也流入善人；不同之处在于，主不断地使恶人离开罪恶，不断地将善人引向良善。这种不同在于人自己，因为人是接受者。｛注1｝
｛注1｝：【英298】我们“生于邪恶”却“为天堂而生”，本节提供了史威登堡更果断的解决这两者之间紧张关系的一种方案：他建议，邪恶是真实存在的，但主也是真实存在的，而且在抵抗邪恶方面提供无所不能的帮助（如果我们愿意接受它）。
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546. 凡被启示的人还能看出, 良善与邪恶是两个对立面, 如天堂与地狱那样对立; 一切良善皆来自天堂, 一切邪恶皆来自地狱. 此外, 由于构成天堂的, 是主的神性(参看7-12节), 从主流入人的, 无非是良善, 从地狱流入人的, 无非是邪恶, 所以主不断引导人离弃邪恶, 转向良善, 而地狱则不断将人引入邪恶. 人若不在这二者之间, 就不可能有任何思维, 也不可能有任何意愿, 更不可能有任何自由或选择. 人正是凭良善与邪恶之间的这种平衡才拥有这一切恩赐; 因此, 如果主真的转身离去, 任凭人陷入自己的邪恶, 他将不再是人. 由此清楚可知, 主以良善流入每个人, 流入恶人的, 和流入善人的一样多. 不同之处在于, 主不断使恶人远离邪恶, 不断将善人引向良善. 这种不同在于人自己, 因为人是接受者.
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546. 理智之人還可看出, 善與惡是全然對立的, 如天國與地獄全然對立, 亦如天國所發的一切與地獄所發的一切全然對立。再者, 是主的神性形成天國, 從主流入我們的無非是善, 從地獄流入我們的無非是惡。所以, 主無時無刻不引我們離惡向善, 而地獄卻無時無刻不拉我們離善向惡。若非處於之間, 我們就不會有思想和意志, 更不會有自由。正因善惡之間的平衡, 我們才獲得這一切天賦本能。所以, 主若背離我們, 任憑我們陷於惡中, 我們將不再是人。由此可見, 無論善人惡人, 主的流入皆全然是善。所不同的是, 對於惡人, 祂無時無刻不在引他離惡;而對於善人, 祂無時無刻不在引他向善。產生這種區別的是人, 因為人是神性之流的受體。
546. Enlightened minds also see from this that the literal meaning of the Word where things like this are said has a spiritual meaning concealed within it, a meaning needed to explain expressions that in the letter are adapted to human comprehension, things said in accord with our primary and general conceptions.
Enlightened people also see that good and evil are two opposite things, as opposite as heaven and hell, and that everything good is from heaven and everything evil from hell. Further, since the Lord's divine nature constitutes heaven (see 7-12), nothing flows into us from the Lord but what is good, and nothing from hell but what is evil. So the Lord is constantly leading us out of evil and toward good, while hell is constantly leading us into evil. Unless we were in between, we would have neither thought nor intention, much less any freedom or choice. We have all these gifts because of the balance between good and evil. So if the Lord were to turn away and we were left to our own evil, we would no longer be human.
We can see from this that the Lord is constantly flowing into every individual with good, just as much into the evil person as into the good. The difference is that he is constantly leading evil people away from evil, while he is constantly leading good people toward the good. The reason for this difference lies in us, since we are the ones who accept.
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546. They who are in enlightenment see further that good and evil are two opposites, and are therefore opposed as heaven and hell are, and that all good is from heaven and all evil from hell; and as it is the Divine of the Lord that makes heaven (7-12), nothing but good flows with man from the Lord, and nothing but evil from hell; thus the Lord is continually withdrawing man from evil and leading him to good, while hell is continually leading man into evil. Unless man were between these two, he could have no thought nor any will, still less any freedom or any choice. For all these man has by virtue of the equilibrium between good and evil; consequently, if the Lord turned Himself away, and man should be left to evil alone, he would no longer be man. From these things it is clear that the Lord flows into every man with good, with the evil man as well as with the good; but with the difference that the Lord is continually withdrawing the evil man from evil and is continually leading the good man to good. And this difference lies in the man himself; because he is the recipient.
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546. Those who are enlightened see further that good and evil are two opposites, and are therefore opposed as heaven and hell are, and that all good is from heaven and all evil from hell; and as it is the Divine of the Lord that makes heaven (7-12), nothing but good flows into man from the Lord, and nothing but evil from hell; thus the Lord is continually withdrawing man from evil and leading him to good, while hell is continually leading man into evil. Unless man were between these two, he could have no thought nor any will, still less any freedom or any choice; for all these man has by virtue of the equilibrium between good and evil; consequently if the Lord should turn Himself away, leaving man to evil alone, man would cease to be man. All this shows that the Lord flows into every man with good, into the evil man as well as the good; but with the difference that the Lord is continually withdrawing the evil man from evil and is continually leading the good man to good; and this difference lies in the man himself, because he is the recipient.
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546. Qui in illustratione sunt, ulterius vident, quod bonum et malum sint duo opposita, et quod ita opposita sint sicut caelum et infernum, et quod omne bonum sit e caelo, et omne malum ab inferno; et quia Divinum Domini facit caelum (7-12), quod a Domino non nisi quam bonum influat apud hominem, et quod ab inferno non nisi quam malum; et quod sic Dominus hominem continue abducat a malo, et ducat ad bonum, et quod infernum hominem continue inducat in malum. Nisi homo inter utrumque esset, non foret ei aliqua cogitatio, nec aliqua voluntas, minus ei aliquod liberum, et aliqua electio; omnia enim haec sunt homini ex aequilibrio inter bonum et malum: quapropter si Dominus averteret Se, et homo soli malo relictus foret, non amplius homo esset. Ex his patet, quod Dominus cum bono influat apud hominem, aeque apud malum ac apud bonum sed cum differentia, quod hominem malum continue abducat a malo, et quod hominem bonum continue ducat ad bonum; et quod causa talis differentiae sit apud hominem, quia est recipiens.