396、一切快乐都源于爱，因为人所爱的他觉得是快乐的。没有人从任何其他源头获得任何快乐。由此可见，爱是怎样的，快乐也是怎样的。身体或肉体的快乐都源于对自己的爱和对世界的爱，因此都是欲望及其快感；而灵魂或灵的快乐都源于对主的爱和对邻舍的爱，因此，它们是对良善和真理的喜爱和内在的满足。这些爱及其快乐通过内在的途径流入，就是说，从上面，出于主经由天堂流入，并影响内层；而爱自己和爱世界及其快乐通过外在的途径流入，也就是，从下面，由肉体和尘世流入，并影响外层。因此，在何等程度上两种天堂的爱｛注1｝被接受、被感受到，人的内层（它属于人的灵魂或灵、从尘世看向天堂）就会在何等程度上被打开；两种尘世的爱｛注2｝在何等程度上被接受、被感受到，人的外层（它属于身体或肉体、不看天堂而看向尘世）就在何等程度上被打开。随着爱流入并被接受时，它们的快乐也随之流入。天堂的快乐进入内层，尘世的快乐进入外层。因为所有的快乐，如前所述，都属于爱。
｛注1｝：【英243】“天堂两种爱”是爱主和爱邻舍（见上文第15节）。
｛注2｝：【英244】即爱自己、爱世界（见上文第18节）。
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396. 一切快乐皆从爱流出, 因为人所爱的, 他都感觉为快乐. 快乐没有其它任何源头. 由此可知, 爱的品质决定了快乐的品质. 身体的快乐或肉体快感都是从自我之爱与尘世之爱流出的; 因此它们是欲望及其快感; 而灵魂或灵的快乐都是从对主之爱与对邻之爱流出的, 因此它们是对良善与真理的情感, 以及内在的满足. 这些爱及其快乐经由内在途径, 也就是从上面由主那里经由天堂流入, 并打动内层; 而前两种爱及其快乐经由外在途径, 也就是从下面由肉体和尘世流入, 并打动外层. 因此, 只要天堂的这两种爱被接受, 并使自己被感受到, 属于其灵魂或灵的人之内层就会被打开; 它们便不再俯视尘世, 而是仰望天堂. 只要尘世的这两种爱被接受, 并使自己被感受到, 属于身体或肉体的人之外层就被打开, 它们不会仰望天堂, 而是俯视尘世. 随着爱流入并被接受, 它们的快乐也流入; 天堂的快乐流入内层, 尘世的快乐流入外层, 因为一切快乐皆属于爱, 如刚才所述.
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396. 一切快樂皆出於人之所愛所欲, 因為人所愛欲的, 皆感受為樂。除此以外, 快樂無其它來源。所以, 愛的性質決定了快樂的性質。身體或肉體的快樂出於愛自己和愛世界, 因而他們是強烈的欲望和滿足。靈魂的快樂出於愛主和愛鄰, 兩者是對良善與真理的愛慕及內在快樂的源頭。愛自己與愛世界及其快樂從肉體和世界經外在的途徑流來, 是從下頭來, 影響人的外在。愛主與愛鄰及其快樂從主和天國經內在的途徑流來, 是從上頭來, 影響人的內在。
人若接受天國的兩種愛, 受其影響, 其內在的靈魂就會開放, 其視線便背對世界, 朝向天國。反之, 人若接受人間的兩種愛, 受其影響, 其外在的肉體就會開放, 其視線便背對天國, 朝向世界。隨著愛的流入和被接受, 快樂也一起流入。天國之樂流入人的內在, 人間之樂流入人的外在。因為正如前面所說, 一切快樂皆出於愛。
396. All pleasures flow from love, because what we love we feel as pleasant. There is no other source of any pleasure. It follows, then, that the quality of the love determines the quality of the pleasure. Pleasures of the body or of the flesh flow from love for ourselves and from love of the world, and these are also the source of our urges and their gratifications. The pleasures of the soul or spirit, though, all flow from love for the Lord and love for our neighbor, which are also the source of affections for what is good and true and of our deeper bliss. These loves and their pleasures flow in from the Lord and from heaven by an inner path, from above, and move our deeper natures. The other loves and their pleasures, though, flow in from the flesh and the world by an outer path, from below, and move our outer natures.
To the extent that the two loves of heaven are accepted and affect us, then, our deeper levels - levels of our souls or spirits - are opened; and they look away from the world toward heaven. To the extent that the two loves of the world are accepted and affect us, though, our outer levels - levels of the body or the flesh - are opened; and they look away from heaven toward the world. As loves flow in and are accepted, so their pleasures flow in, pleasures of heaven into our deeper natures and pleasures of the world into our outer natures, because as already noted all pleasure comes from love.
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396. All delights flow forth from love, for that which a man loves he feels to be delightful. No one has any delight from any other source. From this it follows that such as the love is, such is the delight. The delights of the body or of the flesh all flow forth from the love of self and love of the world, consequently they are lusts and their pleasures; while the delights of the soul or spirit all flow forth from love to the Lord and love towards the neighbour, consequently they are affections of good and truth and interior satisfactions. These loves with their delights flow in out of heaven from the Lord by an inner way, that is, from above, and affect the interiors; while the former loves with their delights flow in from the flesh and from the world by an external way, that is, from beneath, and affect the exteriors. Therefore, as far as the two loves of heaven are received and make themselves felt, so far the interiors of man, which belong to his soul or spirit and which look from the world heavenwards, are opened, while so far as the two loves of the world are received and make themselves felt, to that extent his exteriors, which belong to the body or flesh and look away from heaven towards the world, are opened. As loves flow in and are received, their delights also flow in, the delights of heaven into the interiors and the delights of the world into the exteriors, since all delight, as has been said, belongs to love.
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396. All delights flow forth from love, for that which a man loves he feels to be delightful. No one has any delight from any other source. From this it follows that such as the love is such is the delight. The delights of the body or of the flesh all flow forth from the love of self and love of the world; consequently they are lusts and their pleasures; while the delights of the soul or spirit all flow forth from love to the Lord and love towards the neighbor, consequently they are affections for good and truth and interior satisfactions. These loves with their delights flow in out of heaven from the Lord by an inner way, that is, from above, and affect the interiors; while the former loves with their delights flow in from the flesh and from the world by an external way, that is, from beneath, and affect the exteriors. Therefore as far as the two loves of heaven are received and make themselves felt, the interiors of man, which belong to his soul or spirit and which look from the world heavenwards, are opened, while so far as the two loves of the world are received and make themselves felt, his exteriors, which belong to the body or flesh and look away from heaven towards the world, are opened. As loves flow in and are received their delights also flow in, the delights of heaven into the interiors and the delights of the world into the exteriors, since all delight, as has just been said above, belongs to love.
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396. Omnia jucunda profluunt ex amore, nam quod homo amat hoc jucundum sentit; non aliunde est ulli jucundum inde sequitur, quod qualis amor tale jucundum. jucunda corporis seu carnis omnia profluunt ex amore sui et ex amore mundi, inde quoque sunt concupiscentiae et earum voluptates jucunda autem animae seu spiritus omnia profluunt ex amore in Dominum et ex amore erga proximum, inde quoque sunt affectiones boni et veri, ac faustitates interiores. Hi amores cum suis jucundis influunt a Domino et e caelo per viam internam, quae est a superiori, et afficiunt interiora illi autem amores cum suis jucundis influunt ex carne et e mundo per viam externam, quae est ab inferiore, et afficiunt exteriora. Quantum itaque recipiuntur bini illi amores caeli et afficiunt, tantum aperiuntur interiora, quae sunt animae seu spiritus, et spectant a mundo ad caelum; quantum autem recipiuntur bini illi amores mundi et afficiunt, tantum aperiuntur exteriora, quae sunt corporis seu carnis, et spectant a caelo ad mundum. Sicut influunt amores et recipiuntur, ita simul etiam influunt illorum jucunda, in interiora jucunda caeli, in exteriora jucunda mundi; quoniam, ut dictum est, omne jucundum est amoris.