486、人所拥有的一切快乐都源于他的主导爱，因为只有人所爱的，他才感到快乐，因此，最快乐的也是他最爱的。无论你说“主导爱”，还是说“最爱”，意思都一样。这些快乐多种多样，总的来说，和主导爱一样多，因而和世人、灵人和天使一样多，因为没有哪两个人的主导爱是完全一样的。因此，没有哪两个人的脸是完全一样的，因为脸是心智的形像，在灵界则是主导爱的形像。尤其是，每个人的快乐都是无限多样的。任何一个人的快乐都不可能与另一个人的快乐完全相似或相同，无论是那些一个接一个的快乐，还是那些同时存在的快乐，一个人的快乐从来没有与另一人的快乐完全相同。然而，人的每一种具体的快乐都与他的一种爱、也就是他的主导爱有关，因为它们构成了主导爱，并与主导爱合为一体。同样，所有的快乐一般都与一种普遍的主导爱有关，这爱在天堂里是对主的爱，在地狱里是自我之爱。
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486. 人所拥有的一切快乐皆源于他的主导爱, 因为除了他所爱的, 尤其他最爱的外, 他感觉没有任何东西是快乐的. 无论你说主导爱, 还是说最爱, 意思都一样. 这些快乐各种各样, 一般来说, 和主导爱一样多, 因而和世人, 灵人, 天使一样多; 因为没有哪两个人的主导爱在各个方面是一样的. 因此, 没有哪两个人的脸是一样的; 因为每个人的脸都是其心智的形像; 在灵界则是其主导爱的形像. 具体来说, 每个人的快乐都具有无限多样性. 对任何人来说, 没有哪两样快乐是完全相似, 或一模一样的. 这既适用于依次到来的快乐, 也适用于同时共存的快乐, 因为没有哪两样快乐是完全一样的. 然而, 每个人的具体快乐都可追溯到他的一种爱, 就是他的主导爱. 事实上, 它们构成主导爱, 因而与它构成一体. 同样, 一切快乐总体上都可追溯到一种普遍的主导爱, 这爱在天堂是对主之爱, 在地狱则是自我之爱.
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486. 人的快樂無不出於其主導欲, 因為只有人所愛的, 他才感覺到快樂。所以, 最快樂的, 就是他最愛的。或說"主導欲,"或說"至愛,"兩者是一致的。
快樂分很多種。籠統而言, 主導欲有多少, 快樂就有多少。這意味著人有多少, 靈和天人有多少, 快樂就有多少, 因為沒有兩人的主導欲是完全一致的。正因如此, 沒有兩人的面貌是完全一致的。因為面貌是心靈的相, 在靈界, 它是主導欲的相。再者, 任何人的快樂都具有無限的多樣性, 沒有兩樣快樂是完全一致的。不論是依次發生的, 還是同步發生的, 總沒有兩樣快樂是完全一致的。但是, 人的每一樣快樂都可追溯並歸屬到主導欲。同樣, 所有快樂可追溯到一種總體性的主導欲:在天國, 是愛主;在地獄, 是愛自己。
486. All our pleasures stem from our dominant love, for the only things that feel pleasant to us are the ones that we love; so the most pleasant of all is what we love above all. Whether you say "our dominant love" or "what we love above all," it amounts to the same thing.
There are different pleasures - as many, generally speaking, as there are different dominant loves, which means as many as there are of us, and of spirits and angels, since no one's dominant love is entirely like that of anyone else. This is why no one's face is exactly like that of anyone else, since the face is the image of the mind, and in the spiritual world is an image of the dominant love. The pleasures of any specific individual are infinitely varied as well, with no pleasure ever entirely like any other. This applies both to the pleasures that come in sequence and to the ones that occur simultaneously. No two are ever alike. However, the specific pleasures of any given individual go back to that single love which is that individual's dominant love. In fact, they constitute it and therefore become one with it. In much the same way, all pleasures overall go back to one love that is universally dominant - in heaven, a love for the Lord, and in hell, a love for oneself.
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486. All the delights that a man has are the delights of his ruling love, for he feels nothing to be delightful except what he loves, thus especially that which he loves above all things. It is the same whether you say the ruling love or that which he loves above all things. These delights are various. In general, there are as many as there are ruling loves; consequently as many as there are men, spirits, and angels; for the ruling love of one is not in every respect like that of another. For this reason no one has a face exactly like that of any other; for each one's face is an image of his mind; and in the spiritual world it is an image of his ruling love. In particular, every one's delights are of infinite variety. It is impossible for any one delight to be exactly like another, or the same as another, either those that follow one after another or those that exist together at the same time, no one ever being the same as another. Nevertheless, the particular delights with everyone have reference to his one love, which is his ruling love, for they compose it and thus make one with it. Likewise all delights in general have reference to one universally ruling love, which in heaven is love to the Lord, and in hell is the love of self.
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486. All the delights that a man has are the delights of his ruling love, for he feels nothing to be delightful except what he loves, thus especially that which he loves above all things. It means the same whether you say the ruling love or that which is loved above all things. These delights are various. In general, there are as many as there are ruling loves; consequently as many as there are men, spirits, and angels; for no one's ruling love is in every respect like that of another. For this reason no one has a face exactly like that of any other; for each one's face is an image of his mind; and in the spiritual world it is an image of his ruling love. In particular, everyone's delights are of infinite variety. It is impossible for any one delight to be exactly like another, or the same as another, either those that follow one after another or those that exist together at the same time, no one ever being the same as another. Nevertheless, the particular delights in everyone have reference to his one love, which is his ruling love, for they compose it and thus make one with it. Likewise all delights in general have reference to one universally ruling love, which in heaven is love to the Lord, and in hell is the love of self.
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486. Omnia jucunda, quae. homini, sunt amoris ejus regnantis, nam homo nihil aliud sentit jucundum quam quod amat, ita maxime id quod super omnia amat. Sive dicas amorem regnantem, sive id quod super omnia amat, idem est. Jucunda illa sunt varia, totidem in genere quot sunt amores regnantes, proinde quot homines, spiritus et angeli; nam unius amor regnans non est omnimode similis alterius. Inde est, quod nusquam prorsus similis facies uni sit quae alteri, nam facies est imago cujusvis animi, et in mundo spirituali est imago cujusvis amoris regnantis. Jucunda cujusvis in specie etiam sunt infinitae varietatis, nec datur unum alicujus jucundum omnimode simile aut idem cum altero, tam quae succedunt unum post alterum, quam quae simul sunt unum cum altero, unum idem cum altero non datur. Sed usque haec jucunda in specie apud unumquemvis se referunt ad unum ejus amorem, qui est amor regnans, illum enim componunt, et sic unum cum illo faciunt. Similiter omnia jucunda in genere se referunt ad unum amorem universaliter regnantem; in caelo ad amorem in Dominum, et in inferno ad amorem sui.