288、因为天堂的平安是神性以祝福至内在地影响着天使里面的良善自身，这平安只有在下列情形中才能被清晰地感知到：当他们在生活的良善中开心时；当他们听到与他们的良善一致的真理而快乐时；当他们感受到良善与真理的结合而心智愉悦时。然而，它从这里流入他们生活中的所有行为和思想，并在那里表现为喜乐，甚至在外表上。
[2]在天堂，根据天使天真的不同，平安在质和量上也各不相同，因为天真和平安携手而行。如前所述，天堂的一切良善皆来自天真，良善的一切快乐皆来自平安。因此，可以确认，前文所述有关天堂里天真的状态的话，可以用来论述天堂里平安的状态，因为天真与平安像良善及其快乐那样相结合，良善是通过它的快乐来感受的，快乐是从它的良善来认识的。既然如此，很明显，至内层或第三层天堂的天使处在平安的第三或至内层级，因为他们处在天真的第三或至内层级；低层天堂的天使处在平安的较低层级，因为他们处在天真的较低层级（参看280节）。
[3]天真和平安在一起，就象良善及其快乐那样，这可在小孩子身上看出来。他们在天真中，故也在平安中；因他们在平安中，故在他们的整个天性中都充满了玩耍。然而，小孩子经历的平安是外在的平安，而内在的平安，与内在的天真一样，只能在智慧中，所以只能在良善和真理的结合中，因为智慧出于这结合。天堂或天使的平安也有可能出现在这些人里面，他们处在来自良善与真理相结合的智慧中，由此在上帝里面拥有一种满足感。然而，当他们活在世上时，这平安藏在他们的内层，不过，当他们离开肉体进入天堂时，它就显露出来，因为那时他们的内层被打开了。
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288. 天堂的平安因是从至内在以祝福感染天使里面的本质良善的神性, 故若不通过他们处于其生活的良善之时的内心欢喜, 和他们听闻与其良善一致的真理之时的快乐, 以及他们发觉良善与真理结合之时的心灵愉悦, 就无法被他们清晰感知到. 它由此流入他们生命的一切行为和思维, 在那里表现为喜乐, 甚至以外在形式表现出来. 但在天堂, 平安却随着那里天使的纯真而在质和量上各不相同, 因为纯真和平安携手而行.
事实上, 如前所述, 天堂的一切良善皆出自纯真, 良善的一切快乐皆出自平安. 由此可以推断, 前一章所论到纯真状态的话, 同样可论到此处天堂的平安状态上, 因为纯真与平安像良善及其快乐那样相结合; 事实上, 良善凭其快乐而被人感受到, 快乐凭其良善而为人所知. 既然如此, 那么明显可知, 至内层或第三层天堂的天使处于平安的第三或至内层级, 因为他们处于纯真的第三或至内层级; 低层天堂的天使处于平安的较低层级, 因为他们处于纯真的较低层级(参看280节).
观察小孩子就能看出, 纯真与平安像良善及其快乐那样结伴而行. 小孩因处于纯真, 故也处于平安; 因处于平安, 故与他们相关的一切都充满玩耍的品质. 然而, 小孩子的平安是外在的平安; 而内在的平安和内在的纯真一样, 只居于智慧, 因此只居于良善与真理的结合, 因为该结合是智慧的起源. 天堂或天使的平安也有可能出现在那些处于来自良善与真理的结合的智慧, 由此在神里面拥有一种满足感的人里面. 然而, 当他们活在世上时, 这平安藏在他们的内层; 不过, 当他们抛下肉体进入天堂时, 它就显露出来, 因为那时, 他们的内层就会被打开.
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288. 天國的平安既是神性的祝福, 從深處影響天人心裡的良善, 那麼平安就不顯現於外, 只是感受于心, 行善時感到歡喜, 聽聞合乎其善的真理時感到快樂, 發覺良善與真理結合時感到心靈的愉悅。但是, 平安也著實流入他們的行為和思想, 表現為喜樂, 甚至形於色。
在天國, 根據天真的程度不同, 平安的質與量也隨之不同, 因為天真與平安是攜手並行的。正如前面所說, 在天國, 天真是一切良善之源, 平安是一切喜樂之源。由此可以推斷, 上一章如何說天真的狀態, 現在也可以照樣說平安的狀態, 因為天真與平安結合, 正如良善與喜樂結合。事實上, 良善在喜樂中得到體驗, 喜樂因良善而得到彰顯。由此可見, 內層天(或第三層天)的天人處於第三層(或至內層)的平安, 因為他們處於第三層(或至內層)的天真;較低層的天人處於較低層的平安, 因為他們處於較低層的天真(280節)。
通過觀察孩子, 可知天真與平安並行, 正如良善與喜樂並行。因為天真, 他們享受平安;因為平安, 他們得以盡情地玩耍。但是, 他們的平安只是外在的平安。內在的平安, 正如內在的天真一樣, 只存于智慧中。既存于智慧中, 也就存於良善與真理的結合中, 因為智慧產生於兩者的結合。人若因良善與真理結合而合于智慧, 並因此以上帝為滿足, 天國之樂(或天人之樂)也就存於其心。只不過, 當人尚在人間之時, 平安被藏在了心靈的深處。等到離開肉體, 進入天國, 平安就會顯明出來。因為彼時, 人的內在將要打開。
288. Since heaven's peace is a divine blessedness that profoundly affects the essential good within angels, it does not come to their open perception except through a heartfelt delight when they are involved in the good of their life, a pleasure when they hear something true that is in accord with their good, and a gaiety of mind when they perceive the union of the two. Still, it does flow into all the acts and thoughts of their life and makes itself known as joy, even in outward form.
[2] Peace varies in quality and quantity in the heavens, though, in proportion to the innocence of the people in any given location, because innocence and peace walk hand in hand. For as already noted, innocence is the source of everything good in heaven and peace is the source of all the joy of that good. We may conclude, then, that we can say much the same about the state of peace as has already been said about the state of innocence in the preceding chapter, since innocence and peace are united the way anything good and its delight are. Whatever is good is in fact sensed by its delight, and whatever is delightful is recognized by virtue of its goodness. This being the case, we can see that angels of the inmost or third heaven are in the third or inmost level of peace because they are in the third or inmost level of innocence, and that angels of the lower heavens are in lesser levels of peace because they are in lesser levels of innocence (see above, 280).
[3] If we look at little children, we can see that innocence and peace occur together in the same way that anything good and its delight do. Because they are in innocence, they are at peace as well; and because they are at peace, everything associated with them has a playful quality. However, their peace is an outward peace. Inner peace, like inner innocence, is found only in wisdom; and since it does dwell in wisdom, it is found in the union of the good and the true, since this is the origin of wisdom.
Heavenly or angelic peace occurs in us when we are attuned to wisdom because of the union of the good and the true and therefore see ourselves as contented in God. However, as long as we are living in this world, that peace lies hidden in our depths. Still, it is unveiled when we leave our bodies behind and enter heaven, because then those depths are opened.
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288. Because the peace of heaven is the Divine inmostly affecting with blessedness the good itself with the angels, it can be clearly perceived by them only as a delight of heart when they are in the good of their life, as the pleasure with which they hear truth that agrees with their good, and as a cheerfulness of mind when they perceive the conjunction of good and truth. Nevertheless, from this it flows into all the acts and thoughts of their life, and there presents itself as joy, even in outward aspect.
[2] But peace in the heavens differs in quality and quantity in agreement with the innocence of those who are there, since innocence and peace walk hand in hand; for every good of heaven, as said above, is from innocence, and every delight of that good is from peace. Thence it can be confirmed that the same that has been said in the foregoing section about the state of innocence in the heavens may be said here of the state of peace there, since innocence and peace are conjoined like good and its delight; for good is felt by means of its delight, and delight is known from its good. This being so, it is evident that angels of the inmost or third heaven are in the third or inmost degree of peace, because they are in the third or inmost degree of innocence; and that angels of the lower heavens are in a less degree of peace, because they are in a less degree of innocence (see above, 280).
[3] That innocence and peace are together like good and its delight can be seen in little children, who, because they are in innocence, are also in peace, and because they are in peace are, in their whole nature, full of play. Yet the peace experienced by little children is external peace; while internal peace, like internal innocence, is possible only in wisdom, and therefore only in the conjunction of good and truth, since wisdom is from that conjunction. Heavenly or angelic peace is also possible with men who are in wisdom from the conjunction of good and truth, and who in consequence have a sense of contentment in God; nevertheless, while they live in the world this peace lies hidden in their interiors, but it is revealed when they leave the body and enter heaven, for their interiors are then opened.
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288. Because the peace of heaven is the Divine inmostly affecting with blessedness the veriest good in angels, it can be clearly perceived by them only in the delight of their hearts when they are in the good of their life, in the pleasure with which they hear truth that agrees with their good, and in gladness of mind when they perceive the conjunction of good and truth. From this it flows into all the acts and thoughts of their life, and there presents itself as joy, even in outward appearance.
[2] But peace in the heavens differs in quality and quantity in agreement with the innocence of those who are there; since innocence and peace walk hand in hand; for every good of heaven, as said above, is from innocence, and every delight of that good is from peace. Evidently, then, the same that has been said in the foregoing chapter about the state of innocence in the heavens may be said here of the state of peace there, since innocence and peace are conjoined like good and its delight; for good is felt in its delight, and delight is known from its good. This being so, it is evident that angels of the inmost or third heaven are in the third or inmost degree of peace, because they are in the third or inmost degree of innocence; and that angels of the lower heavens are in a less degree of peace, because they are in a less degree of innocence (see above 280).
[3] That innocence and peace go together like good and its delight can be seen in little children, who are in peace because they are in innocence, and because they are in peace are in their whole nature full of play. Yet the peace of little children is external peace; while internal peace, like internal innocence, is possible only in wisdom, and for this reason only in the conjunction of good and truth, since wisdom is from that conjunction. Heavenly or angelic peace is also possible in men who are in wisdom from the conjunction of good and truth, and who in consequence have a sense of content in God; nevertheless, while they live in the world this peace lies hidden in their interiors, but it is revealed when they leave the body and enter heaven, for their interiors are then opened.
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288. Pax caeli, quia est Divinum beatitudine intime afficiens ipsum bonum quod apud angelos, non venit ad manifestam eorum perceptionem, nisi quam per jucunditatem cordis cum in bono suae vitae sunt, et per amoenitatem cum audiunt verum concordans bono suo, ac per hilaritatem mentis cum percipiunt conjunctionem eorum; inde tamen influit in omnia vitae illorum acta et cogitata, et ibi sistit se ut gaudium, etiam in externa specie.
[2] Sed pax quoad suum quale et quantum differt in caelis secundum innocentiam eorum qui ibi, quoniam innocentia et pax pari passu ambulant; nam ut supra dictum est, innocentia est ex qua omne bonum caeli, et pax ex qua omne jucundum illius boni. Inde constare potest, quod similia quae de statu innocentiae in caelis in superiori articulo dicta sunt, etiam de statu pacis hic dici queant, quoniam innocentia et pax conjunctae sunt sicut bonum et ejus jucundum, bonum enim sentitur per suum jucundum, et jucundum cognoscitur ex suo bono. Quia ita est, patet, quod angeli intimi seu tertii caeli in tertio seu intimo gradu pacis sint, quia in tertio seu intimo gradu innocentiae sunt; et quod angeli inferiorum caelorum in minore gradu pacis sint, quia in minore gradu innocentiae (videatur supra, 280). Quod innocentia et pax simul sint, sicut bonum et ejus jucundum, videri potest apud infantes, qui quia in innocentia sunt etiam in pace sunt et quia in pace, ideo omnia apud illos plena lusus sunt. Sed pax apud infantes est pax externa, pax autem interna sicut innocentia interna non datur nisi in sapientia et quia in sapientia, datur in conjunctione boni et veri, nam inde sapientia. Datur etiam pax caelestis seu angelica apud homines qui in sapientia sunt ex conjunctione boni et veri, et qui inde se percipiunt contentos in Deo; ast illa, quamdiu in mundo vivunt, recondita latet in eorum interioribus, sed revelatur cum relinquunt corpus, et intrant caelum, nam tunc interiora aperiuntur.