402、在功用中，天堂的所有快乐都聚集在一起并存在，因为功用是天使所在的爱和仁的良善。因此，每个人都有与其功用相一致的快乐，快乐的程度取决于对功用的喜爱程度。天堂的所有快乐都是功用的快乐，这一点可以通过与人的五种身体感觉的比较来证实。每一种感觉都依其功用而得到快乐，视觉、听觉、嗅觉、味觉和触觉都有各自的快乐。视觉的快乐源于美和形式，听觉的快乐源于和谐的声音，嗅觉的快乐源于芳香，味觉的快乐源于美味。研究它们的人都知道五官各自发挥的功用，熟悉对应的人更充分地了解这些，它们之所以有各自的快乐，是因为发挥了各自的功用：视觉为理智发挥功用，也就是内在的视觉；听觉通过给予注意，为理智和意志发挥功用；嗅觉为脑和肺发挥功用；味觉为胃、进而通过滋养全身为身体发挥功用；婚姻的快乐，也就是更纯粹、更细腻的触觉快乐，由于其功用是繁衍人类、进而成为天堂的天使，因而超越其余的快乐。这些快乐是通过天堂的流注而存在于这些感官中的，在天堂，每一种快乐都从属于功用，与功用一致。
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402. 天堂的一切快乐都与功用的形式联结, 并住在它们里面. 因为功用是天使所在的爱与仁之良善. 因此, 每个人都拥有与自己的功用相一致的快乐, 并且快乐的强烈程度取决于他对功用的情感的强烈程度. 天堂的一切快乐都是功用的快乐, 这一点通过对比人的五种身体感觉就能看出来. 每种感觉都照它所发挥的功用而拥有自己的快乐; 视觉, 听觉, 嗅觉, 味觉, 触觉都各有自己的快乐: 视觉的快乐来源于美丽和形式, 听觉的快乐来源于和谐的声音, 嗅觉的快乐来源于怡人的芳香, 味觉的快乐来源于美味. 凡能反思的人都知道五种感官所分别发挥的这些功用, 熟悉对应的人知道得更清楚. 视觉由于为理解力, 也就是内在视觉所发挥的功用而具有这种快乐; 听觉由于通过给予注意既为理解力, 又为意愿所发挥的功用而具有这种快乐; 嗅觉由于为脑, 以及肺所发挥的功用而具有这种快乐; 味觉由于为胃, 进而通过滋养全身为身体所发挥的功用而具有这种快乐. 婚姻的快乐, 也就是更纯粹, 更微妙的触觉快乐, 由于其功用, 也就是繁衍人类, 并由此繁衍天堂天使而超越其余的快乐. 因着天堂的流注, 这些快乐是五种感官与生俱来的; 在天堂, 一切快乐皆属于功用, 取决于功用.
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402. 天國的所有快樂皆與服務相連, 寓於其中, 因為天人專注于仁愛, 服務是仁愛的美好表現。所以, 各人的快樂, 其品質取決於服務的品質, 快樂的程度也取決於愛好服務的程度。
通過與人體的五官作比, 我們能斷定天國的快樂即服務的快樂。視覺, 聽覺, 嗅覺, 味覺, 觸覺各有所樂, 視覺之樂在於色美, 聽覺之樂在於聲和, 嗅覺之樂在於氣香, 味覺之樂在於味美。人若思想之, 可知五官各作何用, 熟悉對應之道者, 對它的瞭解更為充分。視覺之樂在於色美, 以其服務於覺知, 覺知是人的內視。聽覺之樂在於聲和, 以其服務於覺知和感受。嗅覺之樂在於氣香, 以其服務於大腦和呼吸。味覺之樂在於味美, 以其服務於胃口, 從而營養整個身體。觸覺之樂中, 以魚水之歡最純最妙, 它因服務於人類的繁殖和天國的完美而超越所有快樂。
因著天國的流注, 這些快樂寓於五官之中。在天國, 所有快樂皆屬於服務, 取決於服務。
402. All the pleasures of heaven are united to forms of service and dwell within them, because forms of service are the good effects of the love and thoughtfulness that angels are immersed in. Consequently, the nature of each individual's pleasures depends on the nature of that individual's service, and its intensity depends on the intensity of the affection for service.
We can be assured that heaven's pleasures are pleasures of service by comparing them with our own five physical senses. Each sense has its own pleasure in accord with the service it performs. Sight has its pleasure, hearing its own, smell its own, taste its own, and touch its own. The pleasure of sight derives from beauty and forms, that of hearing from harmonies, of smell from fragrances, of taste from flavors. Anyone who reflects knows what services the individual senses perform, and people familiar with correspondences know this even more fully. The reason sight has the kind of pleasure it does lies in the service it performs for our discernment, which is an inner sight. The reason hearing has the kind of pleasure it does lies in the service it performs for our discernment and our volition by its attentiveness. The reason smell has the kind of pleasure it does lies in the service it performs for the brain and for the lungs. The reason taste has the kind of pleasure it does lies in the service it performs for the stomach and indirectly for the whole body by nourishing it. Marital pleasure, which is a purer and more delicate pleasure of touch, surpasses all others because of its service, the procreation of the human race and thus of the angelic heaven.
These pleasures are inherent in the senses because of the inflow of heaven, where all pleasure belongs to service and depends on service.
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402. In uses, all the delights of heaven are brought together and are present, because uses are the goods of love and charity in which angels are. Therefore everyone has delights that are in accord with his uses, and in the degree of his affection for use. That all the delights of heaven are delights of use can be confirmed by a comparison with the five bodily senses in man. There is given to each sense a delight in accordance with its use; to the sight, the hearing, the smell, the taste, and the touch, each its own delight; to the sight a delight from beauty and from forms, to the hearing from harmonies, to the smell from odours, to taste from flavours. These uses which the senses severally perform are known to those who study them, and more fully to those who are acquainted with correspondences. Sight has such a delight because of the use it performs to the understanding, which is the inner sight; the hearing has such a delight because of the use it performs both to the understanding and to the will through giving attention; the smell has such a delight because of the use it performs to the brain, and also to the lungs; the taste has such a delight because of the use it performs to the stomach, and thus to the whole body by nourishing it. The conjugial delight, which is a purer and more exquisite delight of touch, transcends all the rest because of its use, which is the procreation of the human race and thereby of angels of heaven. These delights are in these sensories by an influx of heaven, where every delight pertains to use and is in accordance with use.
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402. In uses all the delights of heaven are brought together and are present, because uses are the goods of love and charity in which angels are; therefore everyone has delights that are in accord with his uses, and in the degree of his affection for use. That all the delights of heaven are delights of use can be seen by a comparison with the five bodily senses of man. There is given to each sense a delight in accordance with its use; to the sight, the hearing, the smell, the taste, and the touch, each its own delight; to the sight a delight from beauty and from forms, to the hearing from harmonious sounds, to the smell from pleasing odors, to taste from fine flavors. These uses which the senses severally perform are known to those who study them, and more fully to those who are acquainted with correspondences. Sight has such a delight because of the use it performs to the understanding, which is the inner sight; the hearing has such a delight because of the use it performs both to the understanding and to the will through giving attention; the smell has such a delight because of the use it performs to the brain, and also to the lungs; the taste has such a delight because of the use it performs to the stomach, and thus to the whole body by nourishing it. The delight of marriage, which is a purer and more exquisite delight of touch, transcends all the rest because of its use, which is the procreation of the human race and thereby of angels of heaven. These delights are in these sensories by an influx of heaven, where every delight pertains to use and is in accordance with use.
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402. Omnia jucunda caeli conjuncta sunt ac insunt usibus, quia usus sunt bona amoris et charitatis, in quibus sunt angeli; quapropter talia cuilibet jucunda sunt, quales sunt usus, et quoque in tali gradu in quali est affectio usus. Quod omnia jucunda caeli sint jucunda usus, constare potest ex comparatione cum quinque corporis sensibus apud hominem: datum est cuivis sensui jucundum secundum ejus usum visui suum jucundum, auditui suum, olfactui suum, gustui suum, et tactui suum; visui jucundum ex pulchritudine et formis, auditui ex harmoniis, olfactui ex odoriferis, gustui ex sapidis. Usus, quos singuli praestant, sciunt qui expendunt, et plenius qui correspondentias norunt. Quod visui tale jucundum sit, est ex usu quem praestat intellectui, qui est visus internus; quod auditui tale jucundum sit, est ex usu quem praestat et intellectui et voluntati per auscultationem; quod olfactui tale jucundum sit, est ex usu quem praestat cerebro et quoque pulmoni; quod gustui tale jucundum sit, est ex usu quem praestat ventriculo et inde universo corpori, nutriendo illud; jucundum conjugiale, quod est jucundum purius et exquisitius tactus, praestantius est omnibus illis ob usum, qui est procreatio generis humani, et inde angelorum caeli. Haec jucunda illis sensoriis insunt ex influxu caeli, ubi omne jucundum est usus, et secundum usum.