401、处在自我之爱和尘世之爱的人活在肉身时，便感知到出于这些爱的愉悦感，以及出于这些爱的特殊快感。但是，处在对上帝的爱和对邻舍的爱中的人，活在肉身时，对出于这些爱的快乐、或由这些爱产生的良善情感的快乐都没有任何明显的感知，只是一种难以察觉的福乐，因为它藏在他的内层，被属于肉体的外层遮盖，因着对尘世的关注而迟钝。但死后，这些状态就完全改变了。那时，爱自己和爱世界的喜悦就变成了痛苦和恐怖，因为那被称为地狱之火的就在它们里面，并转化为污秽、肮脏的东西，与他们不洁的快感相对应，而且，让人惊讶的是，这些现在对他们来说却是相当快乐的。但那些在世上爱上帝爱邻舍的人，他们那朦胧的快乐和几乎觉察不到的福乐，却转变成天堂的喜乐，以无数的方式被感知、感受到，因为他们活在世上的时候，隐藏在他们内层、不被认识的福乐此时显露出来了，产生明显的感觉，因为这是他们灵魂的喜乐，而此时他们就在灵魂的状态。
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401. 陷入自我之爱和尘世之爱的人活在肉身时便感觉到源于这些爱的快乐, 以及由这些爱所产生的特殊快感. 而处于对神之爱和对邻之爱的人活在肉身时对源于这些爱或源于这些爱所产生的良善情感的快乐没有明显感觉, 只感受到一种几乎难以察觉的幸福, 因为它藏于他的内层, 被属于肉体的外层和对尘世的忧虑掩盖了. 但死后, 这些状态就会完全改变. 那时, 自我之爱和尘世之爱的快乐便转化为痛苦和恐惧, 因为那被称为地狱之火的, 就在它们里面, 并转化为与其不洁的快乐相对应的污秽, 肮脏之物. 令人奇怪的是, 这一切现在对他们来说却是相当快乐的. 相比之下, 那时, 在世时处于对神之爱和对邻之爱的人所感受到的模糊快乐, 和几乎难以察觉的幸福却变成天堂的快乐, 并以不计其数的方式被察觉和感受到. 因为他们活在世上时曾藏于其内层, 未被意识到的幸福感此时显露出来, 并被释放为明显的感受, 因为现在他们在灵里, 而这就是他们灵的快乐.
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401. 陷於愛自己和愛世界之人, 當其活在肉身時, 能明顯感受到愛自己和愛世界所產生的快樂。愛主和愛鄰之人, 當其活在肉身時, 對愛主和愛鄰所帶來的快樂卻無明顯的感受。他們所感受的只是一種隱約的平安, 因為它藏於內心, 被肉體的感官遮蓋了, 也因人間的事務減弱了。然而死後, 人的狀態就截然不同了。愛自己和愛世界之樂將變為痛苦和恐懼, 因為藏於其內的是所謂的"地獄之火,"
同時也變得啟穢可憎, 與其啟穢的欲望對應。奇怪的是, 這些痛苦和啟穢對於尚在肉身的他們是相當快樂的。
相反, 愛主和愛鄰之人所感受的隱約的快樂和幾乎難以察覺的平安, 將變成天國之樂, 方方面面顯得真真切切。曾經藏于內心的平安將顯明出來, 成為顯著的感受。因為他們已進入靈魂的狀態, 而他們的快樂正是靈魂的快樂。
401. As long as people who are caught up in the love for themselves and the world are living in the body, they feel the pleasure that stems from those loves and the pleasure of the gratifications that result from those loves. As long as people who are focused on love for God and love for their neighbor are living in the body, though, they have no obvious sense of the pleasure that stems from those loves and from the good affections that arise from them. All they feel is a sense of well-being that is barely perceptible because it is hidden away in their deeper natures, veiled by the outer sensations of their bodies and dulled by the cares of this world. Our state changes completely after death, however. Then the pleasures of love for ourselves and the world turn into painful and fearful sensations because within them is what we call hellfire, and also into foul and unclean things that answer to their filthy gratifications - all of which, remarkably enough, are now quite delightful to them.
In contrast, the faint sense of pleasure, the almost imperceptible sense of well-being that was found in people who were focused on love for God and love for their neighbor in the world, turns into the pleasure of heaven, perceptible and palpable in countless ways. That sense of well-being that had been lying hidden in their deeper natures while they lived in the world is now unveiled and released into open sensation, because now they are in the spirit, and this was the delight of their spirit.
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401. A man who is in the love of self and of the world perceives while he lives in the body a sense of delight from these loves and also in the particular pleasures derived from these loves. But a man who is in love to God and in love towards the neighbour does not perceive while he lives in the body any distinct sense of delight from these loves or from the good affections derived from them, but only a blessedness that is hardly perceptible, because it is hidden away in his interiors and veiled by the exteriors pertaining to the body and dulled by the cares of the world. But after death these states are entirely changed. The delights of love of self and of the world are then turned into what is painful and direful, because into such things as are called infernal fire, and by turns into things defiled and filthy corresponding to their unclean pleasures, and these, wonderful to tell, are then delightful to them. But the obscure delight and almost imperceptible blessedness of those who had been while in the world in love to God and in love to the neighbour are then turned into the delight of heaven, and become in every way perceived and felt, for the blessedness that lay hidden and unrecognized in their interiors while they lived in the world is then revealed and brought forth into evident sensation, because such had been the delight of their spirit, and they are then in the spirit.
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401. One who is in the love of self and love of the world perceives while he lives in the body a sense of delight from these loves and also in the particular pleasures derived from these loves. But one who is in love to God and in love towards the neighbor does not perceive while he lives in the body any distinct sense of delight from these loves or from the good affections derived from them, but only a blessedness that is hardly perceptible, because it is hidden away in his interiors and veiled by the exteriors pertaining to the body and dulled by the cares of the world. But after death these states are entirely changed. The delights of love of self and of the world are then turned into what is painful and direful, because into such things as are called infernal fire, and by turns into things defiled and filthy corresponding to their unclean pleasures, and these, wonderful to tell, are then delightful to them. But the obscure delight and almost imperceptible blessedness of those that had been while in the world in love to God and in love to the neighbor are then turned into the delight of heaven, and become in every way perceived and felt, for the blessedness that lay hidden and unrecognized in their interiors while they lived in the world is then revealed and brought forth into evident sensation, because such had been the delight of their spirit, and they are then in the spirit.
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401. Homo qui in amore sui et mundi est, quamdiu in corpore vivit, sentit jucundum ex illis, et quoque in singulis voluptatibus quae sunt ex illis: homo autem qui in amore in Deum et in amore erga proximum est, quamdiu in corpore vivit, non sentit manifeste jucundum ex illis, et ex affectionibus bonis quae sunt ex illis, sed modo beatum paene imperceptibile, quia reconditum est in interioribus ejus, et obvelatum ab exterioribus quae sunt corporis, et per curas mundi hebetatum: at mutantur prorsus status post mortem; jucunda amoris sui et mundi vertuntur tunc in dolorifica ac dira, quia in talia quae vocantur ignis infernalis, et per vices in spurca et sordida immundis illorum voluptatibus correspondentia, quae tunc illis, quod mirum, jucunda sunt. Sed jucundum obscurum, ac beatum paene imperceptibile, quod fuerat apud illos in mundo, qui in amore in Deum et in amore erga proximum fuerunt, vertitur tunc in jucundum caeli, quod omnibus modis perceptibile et sensibile fit; id enim beatum, quod reconditum latuit in interioribus cum vixerunt in mundo, revelatur tunc ac emittitur in manifestum sensum, quia in spiritu tunc sunt, et id jucundum eorum spiritus fuit.