303、为更好地理解何为天堂，何为地狱，让我们用良善的快乐来代替对良善的情感，以邪恶的快乐代替对邪恶的欲望。毕竟，没有快乐，就没有情感或欲望，因为这些快乐构成每个人的生命。它们按着前面（302节）所描述的对良善的情感和对邪恶的欲望被区分和结合的方式而被区分和结合。天堂里的每位天使都充满其情感的快乐，并被这快乐包围；而且一种共享的快乐充满并包围每个天堂社群，所有人共享的快乐，或一种最普遍的快乐充满并包围整个天堂。同样，地狱里的每个灵人都充满其欲望的快乐，并被这快乐包围；一种共享的快乐，或一种最普遍的快乐充满并包围整个地狱。由于如前所述（300节），天堂的情感和地狱的欲望彼此截然对立，故显而易见，天堂的快乐在地狱如此令人痛苦，以致那里的人无法承受它；而另一方面，地狱的快乐在天堂如此令人痛苦，以致那里的人也无法承受它。这就是反感、敌意、憎恶、排斥和分离的原因。
303. For a better idea of the nature of heaven and of hell, in place of affections for good consider instead delights of good, and in place of lusts for evil consider instead delights of evil. For there is no affection or lust without delights, as delights constitute everyone's life. These delights are ones as differentiated and conjoined as the affections for good and lusts for evil discussed above.
The delight of his affection fills and surrounds each angel in heaven, and a common delight also fills and surrounds each society of heaven, as the delight of all together or a most general one does the whole of heaven. In similar fashion the delight of his lust fills and surrounds each spirit in hell, and a common delight each society of hell, and the delight of all or a most general one the whole of hell.
Since the affections of heaven and lusts of hell are, as we said before, diametrically opposite each other, it is apparent that any delight of heaven is so undelightful in hell as to be unbearable to the inhabitants there, and conversely, that any delight of hell is so undelightful in heaven as to be likewise unbearable to the inhabitants there. This is the reason for their antipathy for, aversion to and separation from each other.
303. For a better understanding of what heaven and hell are like, substitute "pleasures in what is good" for "desires for what is good" and "pleasures in evil" for "obsessions with evil." After all, there is no desire or obsession that does not have its pleasures: in each case, it is the pleasures that provide the life. They are differentiated and united just the way desires for what is good and obsessions with evil are differentiated and united, as already described [302]. Every angel in heaven is filled with and surrounded by the pleasure of his or her particular desire. So too, a shared desire fills and surrounds every community in heaven, and the pleasure shared by all, the most pervasive pleasure, fills and surrounds heaven as a whole. In the same way, every spirit in hell is filled with and surrounded by the pleasure of her or his particular obsession, a shared pleasure fills and surrounds every community in hell, and the shared pleasure of all, the most pervasive pleasure, surrounds hell as a whole.
Since heaven's desires and hell's obsessions are diametrically opposed to each other, as already noted [300], we can see that heaven's pleasure is so painful in hell that people there cannot bear it, and conversely that hell's pleasure is so painful in heaven that people there cannot bear it. This gives rise to hostility, repulsion, and separation.
303. In order, however, that the nature of heaven and hell may be more clearly understood, let the delights of good be substituted for the affections of good, and the delights of evil for the lusts of evil; for there are no affections and no lusts without their delights, because delights constitute the life of everyone. These delights are what are distinguished and conjoined in the manner described above respecting the affections of good and the lusts of evil. The delight of his affections fills and surrounds every angel of heaven, and a common delight fills and surrounds every society in heaven, whilst a delight shared by all, that is, a most commonly shared delight, fills and surrounds the universal heaven. In like manner the delight of his lust fills and surrounds every spirit of hell, and a common delight every society in hell, whilst a delight shared by all, that is, a most commonly shared delight, fills and surrounds the whole of hell. Since the affections of heaven and the lusts of hell are, as was stated above, diametrically opposite to each other, it is clear that a delight of heaven is so unpleasant in hell that it is intolerable; and on the other hand, that a delight of hell is so unpleasant in heaven that it also is intolerable. Hence arise antipathy, aversion, and separation.
303. But in order to make it better known what heaven is and what hell is, let delights of good be substituted for affections for good, and delights of evil for lusts of evil; for there is no affection or lust without delight, since these make the life of every one. These delights are what are distinguished and conjoined in the way described above respecting affections for good and lusts of evil. The delight of his affection fills and surrounds every angel of heaven, and also a general delight fills and surrounds every society of heaven, and the delight of all together or a most general delight fills and surrounds the universal heaven. In like manner the delight of his lust fills and surrounds every spirit of hell, and a general delight every society of hell, and the delight of all or a most general delight fills and surrounds the entire hell. Because, as said above, the affections of heaven and the lusts of hell are diametrically opposed to each other, it is clear that the delight of heaven is so undelightful in hell that it cannot be endured, and on the other hand, that the delight of hell is so undelightful in heaven that it cannot be endured. This is the cause of the antipathy, aversion, and separation.
303. Sed ut melius sciatur, quale est Coelum et est Infernum, pro affectionibus boni sumantur jucunda boni, et pro concupiscentiis mali sumantur jucunda mali, nam non datur affectio et concupiscentia absque jucundis, haec enim faciunt vitam cujusvis: haec sunt quae ita distincta et conjuncta sunt, ut supra de affectionibus boni et de concupiscentiis mali dictum est: jucundum suae affectionis implet et circumstipat unumquemvis angelum coeli, et quoque jucundum commune implet et circumstipat unamquamvis societatem coeli, et jucundum omnium simul seu communissimum universum coelum; similiter jucundum suae concupiscentiae implet et circumstipat unumquemvis spiritum inferni, et jucundum commune unamquamvis societatem inferni, et jucundum omnium seu communissimum totum infernum. Quoniam, ut supra dictum est, affectiones coeli et concupiscentiae inferni sunt sibi e diametro oppositae, patet quod jucundum coeli sit tale injucundum in inferno ut illud non sustineant, et vicissim quod jucundum inferni sit tale injucundum in coelo, ut illud nec sustineant: 1inde est antipathia, 2aversatio, et separatio.
Footnotes:
1 Prima editio: sustineant.:
2 Prima editio: antipatia,