778# 每个人都是自己的爱和自己的聪明；凡从他发出的，无不从这二者——即其生命的两个本质或固有之物——取得其本质。
因此，天使只需与人略有交往，便能认识此人本质上为何等样人；从声音认识他的爱，从言语认识他的聪明。其原因在于，每个人生命中有两个普遍之物，即意志与理智；意志是其爱的容器和居所，理智是其聪明的容器和居所。因此，凡从人发出的，无论是行为还是言语，都构成人，也就是人自己。
照样，惟在至高程度上，主乃是神性之爱与神性智慧；或也可说，主乃是神性良善与神性真理。因为祂的意志属于神性之爱，神性之爱也属于祂的意志；祂的理智属于神性智慧，神性智慧也属于祂的理智；而人形乃是这一切的包含者。由此可以思想，主如何就是圣言。
反之，凡敌对圣言者，也就是敌对其中的神性真理者，因而也是敌对主和祂教会者，无论就其心智而言，还是就其由身体所发出的结果而言——这些结果关乎行为与言语——都是自己的邪恶和自己的伪谬。
778# 每个人都是自己的爱和自己的聪明，凡从他那里发出的东西都从他生命的这两个要素或属性中获得其本质。因此，天使从与一个人的短暂交往中，就知道他的本质特征，从他的语气中知道他的爱，从他的话语中知道他的聪明。这是因为每个人的生命都有两种普遍性，即意愿和理解力。意愿是他爱的容器和住所，理解力是他聪明的容器和住所。因此，凡从人那里发出的一切，无论行为还是言语，都构成这个人，就是这个人本身。同样，但在其卓越或高得多的层次上，主是神性之爱和神性智慧，或也可说，是神性良善和神性真理；因为祂的意愿属于神性之爱，神性之爱属于祂的意愿；而祂的理解力属于神性智慧，神性智慧属于祂的理解力；人的形式就是包含它们的容器，或说它们都包含在人的形式中。这些观点能使我们看到主如何是圣言，或说从这些观点中可以对主如何是圣言形成某种观念。而另一方面，反对圣言，即反对圣言中的神性真理，从而反对主及其教会的人，就是自己的邪恶和自己的虚假，两者都体现在他的心智，以及他的行为和言语中；行为和言语从身体发出，是身体对心智活动的反应。
778. All individuals are their own love and their own understanding. Whatever they say and whatever they do carries with it an essence that is drawn from these two essential properties of their life. Therefore angels can recognize the nature of our unique essence on the basis of nothing more than a brief conversation with us. From hearing the tone of our voice angels sense what we love; and from hearing what we say, angels sense our level of understanding.
What makes this possible is that all people have two grand faculties of life within them: their will and their intellect. Their will is a vessel and a dwelling place for their love, and their intellect is a vessel and a dwelling place for their understanding. Therefore all that comes forth from people, whether in the form of actions or words, constitutes the people themselves; their words and actions are the people themselves.
[2] In a similar way, but on a much higher level, the Lord is divine love and divine wisdom, or divine goodness and divine truth. His will belongs to divine love, and his divine love belongs to his will; his intellect is divine wisdom, and divine wisdom is his intellect. The human form is a container for these qualities. These points enable us to see how the Lord is the Word.
On the other hand, people who are against the Word, that is, those who oppose the divine truth it contains and therefore oppose the Lord and his church, are their own evil and their own falsity. Both within their minds and in the manifestation of their minds in their bodies, meaning the things they say and do, this is their nature.
778. Every person is his love and his intelligence. Everything which comes from him derives its essence from those two essentials or characteristics of his life. As a result of this angels recognise what a person is like in essence from brief contact with him; they can tell his love from the sound of his voice and his intelligence from what he says. This is because the two universals of anyone's life are his will and his understanding. The will is the receiver and seat of his love, the understanding the receiver and seat of his intelligence. Consequently everything coming from the person, whether action or speech, makes up the person and is the person himself.
[2] In a similar manner, but in a pre-eminent degree, the Lord is Divine love and Divine wisdom; or, what is the same thing, Divine good and Divine truth. For His will belongs to Divine love, and Divine love belongs to His will; and His understanding is Divine wisdom 1 , and Divine wisdom belongs to His understanding. The human form is their container. These statements will allow one to form some idea of how the Lord is the Word. On the contrary, however, anyone who is against the Word, that is, against the Divine truth in it, and thus against the Lord and His church, is his own evil and his own falsity, both as regards his mind and as regards its effects from the body, effects which relate to actions and utterances.
Footnotes:
1. The clauses are not strictly parallel as given in the Latin, and it is possible that this should read 'belongs to Divine wisdom'.
778. Every man is his own love and his own intelligence, and whatever proceeds from him derives its essence from those two essentials or properties of his life. Therefore the angels, from a brief interaction with a man, recognize what he is essentially; they know his love from the tone of his voice, and his intelligence from his speech.
This is because there are two universals of life belonging to every man, the will and the understanding. The will is the receptacle and abode of his love, and the understanding the receptacle and abode of his intelligence. Therefore all things whatever, whether action or speech, that proceed from man, constitute the man and are the man himself. In like manner, but in a preeminent degree the Lord is Divine love and Divine wisdom, or what is the same thing, Divine good and Divine truth; for His will is of the Divine love and the Divine love is of His will, while His understanding is of the Divine wisdom and the Divine wisdom is of His understanding; the Human form is their containant. From this some idea may be formed of how the Lord is the Word. But on the contrary, he who is antagonistic to the Word, that is, to the Divine truth therein, consequently, to the Lord and His church, is his own evil and his own falsity, both in reference to his mind and in reference to the effects thereof, relating to actions and words, which proceed from the body.
778. Every man is his own love and his own intelligence; and whatever proceeds from him derives its essence from those two essentials as from what belong peculiarly to his life. Therefore the angels know the essential character of a man from brief intercourse with him. They know his love from the tone of his voice, and his intelligence from his speech. For there are two universals of every man's life, the will and the understanding; the will being the receptacle and seat of his love, and the understanding the receptacle and seat of his intelligence. All things, therefore, which proceed from a man, whether action or speech, constitute the man, and are the man himself. Similarly, but in a pre-eminent degree, the Lord is Divine Love and Divine Wisdom, or what is the same, Divine Good and Divine Truth; for His Will is of Divine Love, and Divine Love is of His Will, and His Understanding is Divine Wisdom, and Divine Wisdom is His Understanding; and these are contained in the human form. From this, some idea may be formed of how the Lord is the Word. On the other hand, he who is opposed to the Word, that is opposed to the Divine Truth within it, and consequently opposed to the Lord and His Church, is his own evil and his own falsity, exemplifying both in his mind, and also in his actions and speech which are the body's reaction to the mind's activity.
778. Unusquisque homo est suus amor et sua intelligentia, et quicquid procedit ex illo, trahit essentiam ex duobus illis essentialibus seu propriis vitae ejus; quapropter Angeli cognoscunt hominem, qualis essentialiter est, ex brevi Commercio cum illo, ex Sono amorem ejus, et ex Sermone intelligentiam ejus; causa est, quia duo universalia vitae cujusvis hominis sunt, voluntas et intellectus, ac Voluntas est receptaculum et habitaculum amoris ejus, ac Intellectus est receptaculum et habitaculum intelligentiae ejus; quare omnia quae procedunt ex homine, sive sit actio sive sermo, faciunt hominem, et sunt ipse homo.
[2] Simili modo, sed in supereminente gradu, est Dominus Divinus Amor et Divina Sapientia, seu quod idem, Divinum Bonum et Divinum Verum, nam Voluntas Ipsius est Divini amoris, ac Divinus Amor est Voluntatis Ipsius, et Intellectus Ipsius est Divina Sapientia, ac Divina Sapientia est Intellectus Ipsius; Forma humana est continens illorum; ex his cogitari potest, quomodo Dominus est Verbum. E contrario autem qui est contra Verbum, hoc est, contra Divinum Verum ibi, proinde contra Dominum et Ipsius Ecclesiam, est suum malum et suum falsum, tam quoad mentem, quam quoad hujus effectus e corpore, qui se referunt ad actiones et loquelas.