3721.“这是天的门”表次序终结所在的最终层级，似乎有一条从自然界经由这最终层级进入的途径。这从“门”的含义清楚可知，“门”或“城门”是指进、出之处。它在此表示次序终结所在的最终层级，是因为所论述的主题是雅各所代表的属世层。至于“门”或“城门”表示什么，这从前面的阐述和说明清楚可知（2851，3187节）；属世层是次序的最终层极，这一事实从相关章节的引证（775，2181，2987-3002，3020，3147，3167，3483，3489，3513，3570，3576，3671节）清楚可知。之所以说似乎有一条从自然界经由这最终层级进入的途径，是因为人的属世心智就是天上的事物，也就是主的事物流入并降至自然界所经之处；自然界的事物上升也要经由这属世心智（3702节）。似乎有一个从自然界经由属世心智进入内层事物的入口，这一事实从前面各处的阐述和说明可以看出来。在世人看来，似乎世上的物体都是经由肉体或外在感官进入的，并影响内层，因此有一个从次序的最终层级进入内在事物的入口。但这是一个表象和错觉，这一点从一般规则明显看出来，即：在后之物无法流入在先之物，或也可说，低层事物无法流入高层事物，或外层事物无法流入内层事物，又或属尘世和自然界的事物无法流入属天堂和灵的事物。因为前者相对粗糙，而后者相对纯粹；属外在人或属世人的粗糙事物通过属内在人或理性人的事物存在并持续存在。粗糙事物无法影响纯粹事物，而是被纯粹事物所影响。鉴于表象和错觉本身会使人们相信反过来也是对的，故蒙主的神圣怜悯，该流注的性质等到论述流注时再予以单独讨论。这就是为何我们说似乎有一条从自然界经由这最终层级进入的途径。
Potts(1905-1910) 3721
3721. And this is the gate of heaven. That this signifies the ultimate wherein order closes, through which ultimate there is apparently as it were an entrance from nature, is evident from the signification of "gate" as being that through which there is going out and coming in. That this signifies the ultimate in which order closes, is because the natural which is represented by Jacob is treated of. (What is meant by "gate," is evident from what was said and shown above, n. 2851, 3187; and that the natural is the ultimate of order is evident from what has been adduced, n. 775, 2181, 2987-3002, 3020, 3147, 3167, 3483, 3489, 3513, 3570, 3576, 3671.) That through this ultimate there is apparently as it were an entrance from nature, is because it is the natural mind in man through which the things of heaven (that is, of the Lord) flow and descend into nature; and through the same mind the things of nature ascend (n. 3702); but that the entrance is only apparently from nature through the natural mind into things interior, may be seen from what has been frequently stated and shown above. [2] It appears to man that the objects of the world enter through his bodily or external senses, and affect the interiors; and thus that there is an entrance from the ultimate of order into what is within; but that this is a mere appearance and fallacy is manifest from the general rule that posterior things cannot flow into prior; or what is the same, lower things into higher; or what is the same, exterior things into interior; or what is still the same, the things which are of the world and of nature into those which are of heaven and of spirit; for the former are of a grosser nature, and the latter of a purer one; and those grosser things which are of the external or natural man come forth and subsist from those which are of the internal or rational man; and they cannot affect the purer things, but are affected by the purer things. How the case is with this influx, inasmuch as the very appearance and fallacy persuade altogether contrary to it, will of the Lord's Divine mercy be told hereafter when treating on the subject of influx. From this then it is said that through the ultimate in which order closes, there is apparently as it were an entrance from nature.
Elliott(1983-1999) 3721
3721. 'And this is the gate of heavens means that which serves as the ultimate degree of order, through which there is, so to speak, a way in from the natural creation. This is clear from the meaning of 'the gate' as that through which exit or entrance is made. The reason why here that which serves as the ultimate degree of order is meant is that the subject is the natural, which 'Jacob' represents. What 'a gate' means is clear from what has been stated and shown in 2871, 3187, and the fact that the natural is the ultimate degree of order from what has been introduced in 775, 2181, 2987-3002, 3020, 3147, 3167, 3483, 3489, 3513, 3570, 3576, 3671. The reason why through that ultimate degree there is so to speak a way in from the natural creation is that man's natural mind is the place through which things of heaven, that is, which are the Lord's, flow in and come down into the natural creation; and through that same mind the things that belong to the natural creation go back up, see 3702. The fact that there is so to speak an entrance from the natural creation through the natural mind into interior parts may be seen from what has been stated and shown in various places before.
[2] It seems to man as though worldly objects enter in through his physical or external senses and affect interior things, and so that there is an entrance from the ultimate degree of order into things that are within. But this is an appearance and illusion, as is evident from the general rule that what is secondary cannot flow into what is primary, or what amounts to the same, what is lower cannot flow into what is higher, or what is also the same, what is exterior into what is interior, or what is still the same, things of the world and the natural creation into those of heaven and of the spirit. For the former are grosser, the latter purer, and the grosser things that belong to the external or natural man come into being and are kept in being from those belonging to the internal or rational man. Those grosser things are unable to have any effect on the purer things but are affected by them. The nature of this influx however, seeing that appearance and illusion itself convince people that the reverse is true, will in the Lord's Divine mercy be discussed separately, where influx is the subject. This then is why it is said that through the ultimate degree of order there is, so to speak, a way in from the natural creation.
Latin(1748-1756) 3721
3721. `Et haec porta caeli': quod significet ultimum in quod desinit ordo, per quod ultimum e natura apparenter sicut introitus, constat ex significatione `portae' quod sit illud per quod exitus et introitus; {1}quod hic sit ultimum in quod desinit ordo, est quia agitur de naturali quod per `Jacobum' repraesentatur; quid porta, constat ex illis quae n. 2851, 3187 dicta et ostensa sunt, et quod naturale sit ultimum ordinis, ab illis quae n. 775, 2181, 2987-3002, 3020, 3147, 3167, 3483, 3489, 3513, 3570, 3576, 3671 allata sunt: {1}quod per id ultimum e natura apparenter sit sicut introitus, est quia mens naturalis apud hominem est, per quam illa quae sunt caeli, hoc est, {2}quae {3}Domini, influunt et descendunt in naturam, et per eandem mentem illa quae sunt naturae, ascendunt, videatur n. 3702; sed quod sit apparenter introitus a natura per mentem naturalem in interiora, constare potest ex illis quae passim prius dicta et ostensa sunt; [2] apparet coram homine quod objecta mundi per sensus ejus corporis seu externos intrent, et afficiant interiora, et sic quod introitus {4}sit ab ultimo ordinis in illa quae intus sunt, at quod illud sit apparentia {5}et fallacia, patet ex communi regula quod posteriora non possint influere in priora, seu quod idem, inferiora in superiora, seu quod idem, exteriora in interiora, seu quod adhuc idem, illa quae sunt mundi et naturae in illa quae sunt caeli et spiritus; illa enim crassiora sunt, haec puriora, et crassiora illa quae sunt externi seu naturalis hominis, existunt et subsistunt ab illis quae sunt interni seu rationalis hominis, quae non afficere possunt puriora, sed afficiuntur a purioribus; verum quomodo se habet cum hoc influxu, quia ipsa apparentia et fallacia prorsus contrarium persuadent, {6}seorsim, ex Divina Domini Misericordia, ubi de influxu, dicetur; inde nunc est quod dicatur quod per ultimum, in quod desinit ordo, sit a natura apparenter sicut introitus. @1 i et$ @2 i illa$ @3 per caelum a Domino$ @4 foret$ @5 proinde fallacia sensus$ @6 see n. 6053-8 and 6189-6215 for special treatment of this subject$