5141# "梦解得好"象征会发生什么，这从"解"的象征意义可以看出，即其中所含有的，或其中所蕴含的（参5093、5105、5107、5121节），因此也象征会发生什么；"解得好"是来自感官层的感知，这种感知相对来说是模糊的。
实际上存在着来自感官层或外在自然层的感知，来自内在自然层的感知，以及来自理性层的感知。因为当人在内在思维中出于情感时，将心智从感官事物和身体中抽离出来，那时他就处在理性的感知中，因为那时下面的事物，即属于外在人的事物就安静下来，人那时几乎就在他的灵里。但当人在外在思维中，出于存在于世界中的原因时，那时他的感知是来自内在自然层的，理性层确实流入，但没有带着任何情感的生命。而当人沉浸在快乐中，沉浸在世界之爱以及自我之爱的愉悦中时，那时感知就是来自感官层的。他的生命那时在外在人或在身体中，不允许从内在层面接受更多，只是足以节制那些爆发为不诚实和不得体行为的冲动。但感知越是外在的，就越是模糊的，因为外在事物相对来说是总体性的，无数的内在事物在外在层面显现为一个整体。
5141.“梦解得好”表将要发生的事。这从“解”的含义清楚可知，“解”是指它里面所包含的东西，或在它里面的东西，如前所述（5093，5105，5107，5121节），因而是指将要发生的事。对良善或好事将要发生的觉知是一种感官觉知，与其它觉知相比，这种觉知是一种模糊的觉知。来自感官或外层属世层的觉知力，来自内层属世层的觉知力和来自理性层的觉知力的确存在。当人出于情感处于内层思维，并使他的心智从感官事物和身体当中退出时，他的觉知力就是理性类的。因为在这种情况下，在外在人之下或属于外在人的事物或观念便沉寂下来，此人几乎在自己的灵里。但当人出于存在于世上的因素而处于外层思维时，他的觉知力就来自内层属世层。理性层的确流入进来，但不带有任何情感的生命。然而，当人沉浸于尘世之爱和自我之爱的愉悦和快乐时，他的觉知力就来自感官。在这种情况下，他的生命专注于外在或身体；除了阻止他冲进可耻和不光彩的行为之物外，他没有给任何内在之物留出空间。但是，他的觉知力越外在，就越模糊；因为相对于内层事物，外层事物是总体上的。无数内层事物作为一个整体出现在外层事物中。
Potts(1905-1910) 5141
5141. That he had interpreted good. That this signifies what would happen, is evident from the signification of "interpreting," as being what it had in it, or what there was therein (of which above, n. 5093, 5105, 5107, 5121); thus also what would happen. That good would happen, is the perception from the sensuous, which perception is comparatively obscure. There actually do exist perception from the sensuous or exterior natural, perception from the interior natural, and perception from the rational; for when a man is in interior thought from affection, and withdraws his mind from sensuous things and from the body, he is in rational perception; for then the things which are beneath, or which belong to the external man, are quiescent, and the man is almost in his spirit. But when man is in exterior thought, from causes which exist in the world, then his perception is from the interior natural, and the rational indeed flows in, but not with any life of affection. But when man is in pleasures, and in the delights of the love of the world and also of the love of self, the perception is from the sensuous; for his life is then in externals or in the body, and admits no more from the interiors than may serve to moderate his outbursts into what is dishonorable and unbecoming. But the more external the perception is, the more obscure it is, because exterior things are comparatively general, for innumerable interior things appear as one in the exterior.
Elliott(1983-1999) 5141
5141. 'That he had interpreted what was good' means what was going to take place. This is clear from the meaning of 'interpreting' as what it held within itself, or what lay within it, dealt with above in 5093, 5105, 5107, 5121, and thus also what was going to take place. The discernment that what was good was going to take place was a sensory discernment which, compared with other kinds of discernment, is an obscure one. To be exact, there is the power of discernment exercised by the senses or the exterior natural; the power of discernment exercised by the interior natural; and the power of discernment exercised by the rational. When a person is led by affection to think on a more interior level and to divorce his mind from what his senses and his body tell him, his discernment is of the rational kind. For in his case lower ideas, that is, those conceived by his external man, become dormant, and that person is virtually in his spirit. But when, for reasons that arise in the world, his thought exists on a more exterior level his power of discernment is that exercised by the interior natural. The rational is, it is true, exerting an influence, but not with any living affection. When however a person is engrossed in mere pleasures and the delights engendered by a love of the world, and also by self-love, his power of discernment is that exercised by the senses. His life in this case is focused on external interests or the body, and he has no room for anything internal apart from what will prevent him from breaking out into shameful and unseemly kinds of behaviour. But the more external his discernment is, the more obscure it is; for in relation to interior things exterior ones are general. Countless details that are interior manifest themselves in that which is exterior as one simple whole.
Latin(1748-1756) 5141
5141. `Quod bonum interpretatus': quod significet quid contingeret, constat ex significatione `interpretari' quod sit quid in se haberet, seu quid inesset, de qua supra n. 5093, 5105, 5107, 5121, ita quoque quid contingeret; `quod bene contingeret', est apperceptio ex sensuali, quae apperceptio est respective obscura;datur actualiter apperceptio ex sensuali seu exteriore naturali, et apperceptio ex interiore naturali, et apperceptio ex rationali; cum enim homo in interiore cogitatione ex affectione est et abducit mentem a sensualibus et corpore, tunc est in apperceptione {2} rationali, quiescunt enim tunc quae infra sunt, seu quae externi hominis, et homo tunc paene in suo spiritu est; cum autem homo in exteriore cogitatione est, ex causis quae in mundo existunt, tunc apperceptio ejus est ex naturali interiore rationale quidem influit, sed non cum aliqua affectionis vita; at cum homo in voluptatibus est inque jucundis amoris mundi et quoque amoris sui, tunc apperceptio ex sensuali est; vita ejus tunc in externi seu in corpore est, et non `admittit plus' ab interioribus quam quantum moderetur eruptiones in inhonesta et indecora; sed quo exterior est apperceptio, eo obscurior est, nam exteriora sunt communia respective, innumerabilia enim interiora apparent ut unum in exteriore.
@1 quod quia bene contingeret sensuali parti intellectuali subjecto, etiam bene sibi foret, appercepit,$ @2 perceptione$