第10篇		Paper 10
天堂三位一体		The Paradise Trinity
10:0.1 (108.1) 永恒神灵们所形成的天堂三位一体，促成了上父从人格本体绝对机制中的解脱。三位一体把神的无限自身意志的无限制表达，与神灵的绝对性完美地结合了起来。永恒之子和各类拥有神性来源的圣子们，与共同行动者及其宇宙子女一起，有效地为上父的解脱提供了准备，使其摆脱了那些在另外情况下，固有于其首位性、完美性、不变性、永恒性、普遍性、绝对性及无限性之中的各种限制。		10:0.1 (108.1) THE Paradise Trinity of eternal Deities facilitates the Father’s escape from personality absolutism. The Trinity perfectly associates the limitless expression of God’s infinite personal will with the absoluteness of Deity. The Eternal Son and the various Sons of divine origin, together with the Conjoint Actor and his universe children, effectively provide for the Father’s liberation from the limitations otherwise inherent in primacy, perfection, changelessness, eternity, universality, absoluteness, and infinity.
10:0.2 (108.2) 天堂三位一体有效地为神灵之永恒本质的充分表达和完美展示提供了准备。同样地，三位一体的常备之子们则为神性公平的充分而完美的展示提供了准备。三位一体是神灵统一体，而这个统一体则永恒地建立在三位原初的、协同的、共存的人格本体，即上父、上子和上灵的神圣一体性所形成的各种绝对基础之上。		10:0.2 (108.2) The Paradise Trinity effectively provides for the full expression and perfect revelation of the eternal nature of Deity. The Stationary Sons of the Trinity likewise afford a full and perfect revelation of divine justice. The Trinity is Deity unity, and this unity rests eternally upon the absolute foundations of the divine oneness of the three original and co-ordinate and coexistent personalities, God the Father, God the Son, and God the Spirit.
10:0.3 (108.3) 立足于永恒之圈的现状，回顾无尽的过去，我们只能在各种宇宙事务中发现一种不可避免的必然性，那就是天堂三位一体。我认为三位一体已然是不可避免的。当我审视过去、现在和将来的时间，我认为在众多宇宙所组成的宇宙中，再没有任何其他事物是不可避免的。当前的主宇宙，不管是从回顾过去还是展望将来去看，没有三位一体是不可想象的。有了天堂三位一体，我们能够设想行事的替代方式乃至多重方式，但若没有上父、上子和上灵的三位一体，我们无法想象，面对着神灵的绝对一体性，无限之神何以能够实现三重的及协同的人格本体化。没有任何其他的造物概念，能达到三位一体的以下标准：固有于神灵统一体中的绝对性所拥有的完整性，再加上固有于神灵之三重人格本体化身中的意志自由性所拥有的完备性。		10:0.3 (108.3) From the present situation on the circle of eternity, looking backward into the endless past, we can discover only one inescapable inevitability in universe affairs, and that is the Paradise Trinity. I deem the Trinity to have been inevitable. As I view the past, present, and future of time, I consider nothing else in all the universe of universes to have been inevitable. The present master universe, viewed in retrospect or in prospect, is unthinkable without the Trinity. Given the Paradise Trinity, we can postulate alternate or even multiple ways of doing all things, but without the Trinity of Father, Son, and Spirit we are unable to conceive how the Infinite could achieve threefold and co-ordinate personalization in the face of the absolute oneness of Deity. No other concept of creation measures up to the Trinity standards of the completeness of the absoluteness inherent in Deity unity coupled with the repleteness of volitional liberation inherent in the threefold personalization of Deity.
1. 第一本源与中心的自我分发 ^top		1. Self-Distribution of the First Source and Center ^top
10:1.1 (108.4) 看来在永恒之过去，上父便开创了意义深远的自我分发策略。在上父无私、慈爱及可爱的本质中有着某种内在特质，这使得他只为自己保留了对那些在他明白看来无法委托或赠与的能力与权限的行使。		10:1.1 (108.4) It would seem that the Father, back in eternity, inaugurated a policy of profound self-distribution. There is inherent in the selfless, loving, and lovable nature of the Universal Father something which causes him to reserve to himself the exercise of only those powers and that authority which he apparently finds it impossible to delegate or to bestow.
10:1.2 (108.5) 万有之父始终如一地把他自己可以赠与的每一部分，舍弃给所有其他造物者或受造物。他把能被委托的每样能力和所有权限，都授予给了其神性众子和他们的相关智能存有。他实际上已经把每样可被移交的管理权限之特权，都转交给了其处于各自宇宙中的主权之子们。在一个地方宇宙的事务中，他已使每个主权造物之子如同原初中央宇宙中的永恒之子那样地完美、有能力和有权威。他以每种方式，在每个时代，在每个地方，对每个人，在除其中央驻居的每个宇宙中，已分发了、实际上是赠与了其人格本体所持有的尊严与圣洁，他自身的一切和其所有属性，他能舍弃的每样东西。		10:1.2 (108.5) The Universal Father all along has divested himself of every part of himself that was bestowable on any other Creator or creature. He has delegated to his divine Sons and their associated intelligences every power and all authority that could be delegated. He has actually transferred to his Sovereign Sons, in their respective universes, every prerogative of administrative authority that was transferable. In the affairs of a local universe, he has made each Sovereign Creator Son just as perfect, competent, and authoritative as is the Eternal Son in the original and central universe. He has given away, actually bestowed, with the dignity and sanctity of personality possession, all of himself and all of his attributes, everything he possibly could divest himself of, in every way, in every age, in every place, and to every person, and in every universe except that of his central indwelling.
10:1.3 (109.1) 神性人格本体不是以自我为中心的；自我分发和人格本体的分享，表现了神性自由意志的自我性。受造物们渴求与其他人格性受造物之间的交往；造物者们被打动而将神性与他们的宇宙子民分享；无限之神的人格本体被展示为万有之父，他与两个协同人格本体，永恒之子和共同行动者分享着存在性和等同性所形成的实相。		10:1.3 (109.1) Divine personality is not self-centered; self-distribution and sharing of personality characterize divine freewill selfhood. Creatures crave association with other personal creatures; Creators are moved to share divinity with their universe children; the personality of the Infinite is disclosed as the Universal Father, who shares reality of being and equality of self with two co-ordinate personalities, the Eternal Son and the Conjoint Actor.
10:1.4 (109.2) 关于上父之人格本体和神圣属性的知识，我们会一直倚赖于永恒之子的启示，因为当造物的共同行动一被引发，当神灵之第三位格闪现为人格本体存在，并执行其神性双亲的各种结合概念时，上父便不再作为无条件人格本体而存在。随着共同行动者的出现，以及造物之中央核心的实体化，某些永恒的变化发生了。神将他自己作为一个绝对人格本体，交与其永恒之子。上父便这样将“无限性人格本体”赠与到其独生之子身上，而他们二者又将他们永恒结合的“共同人格本体”，赠与到了无限之灵身上。		10:1.4 (109.2) For knowledge concerning the Father’s personality and divine attributes we will always be dependent on the revelations of the Eternal Son, for when the conjoint act of creation was effected, when the Third Person of Deity sprang into personality existence and executed the combined concepts of his divine parents, the Father ceased to exist as the unqualified personality. With the coming into being of the Conjoint Actor and the materialization of the central core of creation, certain eternal changes took place. God gave himself as an absolute personality to his Eternal Son. Thus does the Father bestow the “personality of infinity” upon his only-begotten Son, while they both bestow the “conjoint personality” of their eternal union upon the Infinite Spirit.
10:1.5 (109.3) 基于这些及另一些超乎有限心智所能理解概念之外的理由，要使人类这种受造物理解神之无限父性人格，是极其困难的，除了它在永恒之子身上被普遍地展现着，且与上子一起，在无限之灵身上普遍活跃着这一事实之外。		10:1.5 (109.3) For these and other reasons beyond the concept of the finite mind, it is exceedingly difficult for the human creature to comprehend God’s infinite father-personality except as it is universally revealed in the Eternal Son and, with the Son, is universally active in the Infinite Spirit.
10:1.6 (109.4) 由于神之天堂众子造访各个进化性世界，有时甚至在那儿驻居于类同于凡人的肉身中，且由于这些降世使得凡人们得以确实知道一些关于神性人格本体之本质和特征的事情，因此行星范围内的受造物们，必须要留意这些天堂圣子们的降世，以获得有关上父、上子与上灵的忠实可靠信息。		10:1.6 (109.4) Since the Paradise Sons of God visit the evolutionary worlds and sometimes even there dwell in the likeness of mortal flesh, and since these bestowals make it possible for mortal man actually to know something of the nature and character of divine personality, therefore must the creatures of the planetary spheres look to the bestowals of these Paradise Sons for reliable and trustworthy information regarding the Father, the Son, and the Spirit.
2. 神灵人格化 ^top		2. Deity Personalization ^top
10:2.1 (109.5) 通过三位一体化的手段，上父从自身剥离出一个无条件的灵性人格本体，那便是上子，通过这样做，他使自己成为了这个上子的上父，并从而使自己拥有了无限的能力，成为所有后来受造的、终归的或其他人格化类型智能意志受造物的神性之父。作为绝对而无条件的人格本体，上父只能以上子方式、与上子一起运作，但作为一个人格性之父，他则继续将人格本体赠与到不同层级的智能意志受造物的多样群体之上，而且他永远与这个宇宙子民大家庭保持着慈爱交往的人格性关系。		10:2.1 (109.5) By the technique of trinitization the Father divests himself of that unqualified spirit personality which is the Son, but in so doing he constitutes himself the Father of this very Son and thereby possesses himself of unlimited capacity to become the divine Father of all subsequently created, eventuated, or other personalized types of intelligent will creatures. As the absolute and unqualified personality the Father can function only as and with the Son, but as a personal Father he continues to bestow personality upon the diverse hosts of the differing levels of intelligent will creatures, and he forever maintains personal relations of loving association with this vast family of universe children.
10:2.2 (109.6) 在上父将自身的全部赠与到其上子的人格本体上之后，当这种自我赠与行为使无限能力与本性得以完满，这些能力与本性便这样永存于上父与上子的联合中。这一对永恒的搭档共同地赠与出这些品质和属性，它们仍然构成了一个与他们自身相类似的存在；这个共同的人格本体，即无限之灵，便使神灵的永存性人格化身得以圆满。		10:2.2 (109.6) After the Father has bestowed upon the personality of his Son the fullness of himself, and when this act of self-bestowal is complete and perfect, of the infinite power and nature which are thus existent in the Father-Son union, the eternal partners conjointly bestow those qualities and attributes which constitute still another being like themselves; and this conjoint personality, the Infinite Spirit, completes the existential personalization of Deity.
10:2.3 (110.1) 上子对于神之父性而言，是必不可少的。上灵对于第二和第三位格之间的友性而言，则是必不可少的。三个位格是一个最低限度的社群，但这在相信共同行动者之不可避免性的众多理由中，是最无足轻重的一个了。		10:2.3 (110.1) The Son is indispensable to the fatherhood of God. The Spirit is indispensable to the fraternity of the Second and Third Persons. Three persons are a minimum social group, but this is least of all the many reasons for believing in the inevitability of the Conjoint Actor.
10:2.4 (110.2) 第一本源与中心是无限的父性人格本体，是无限制的源头人格本体。永恒之子是无条件的人格本体-绝对者，是那个作为对神之人格性本质的完美启示，而历遍所有时间与永恒的神性存在。无限之灵是一个共同性人格本体，是永久上父-上子联合的人格性结果。		10:2.4 (110.2) The First Source and Center is the infinite father-personality, the unlimited source personality. The Eternal Son is the unqualified personality-absolute, that divine being who stands throughout all time and eternity as the perfect revelation of the personal nature of God. The Infinite Spirit is the conjoint personality, the unique personal consequence of the everlasting Father-Son union.
10:2.5 (110.3) 第一本源与中心的人格本体，是从无限性人格本体中减去永恒之子的绝对性人格本体。第三本源与中心的人格本体，是得到解脱的上父人格本体与绝对性上子人格本体的结合所形成的附加性结果。		10:2.5 (110.3) The personality of the First Source and Center is the personality of infinity minus the absolute personality of the Eternal Son. The personality of the Third Source and Center is the superadditive consequence of the union of the liberated Father-personality and the absolute Son-personality.
10:2.6 (110.4) 万有之父、永恒之子和无限之灵都是独特的位格；没有一个是副本；每一个都是原初性的；而三者又是统一的。		10:2.6 (110.4) The Universal Father, the Eternal Son, and the Infinite Spirit are unique persons; none is a duplicate; each is original; all are united.
10:2.7 (110.5) 永恒之子独自体验着神性人格本体关系的全部，他既意识到对于上父的子代身份，又意识到对于上灵的亲代身份，而且也意识到了对于上父-祖先和上灵-伙伴二者的神性等同身份。上父了解拥有一个与其等同上子的体验，但上父却无法了解任何祖先前身。永恒之子拥有对儿子身份、对人格本体祖先认知的体验，与此同时，上子也意识到是无限之灵的共同亲代。无限之灵意识到双重的人格本体祖先，但他对于协同神性人格本体来说却不是亲代的。伴随着上灵一起，神灵人格化身的永存性之圈便达到了圆满。第三本源与中心的初生人格体们都是经验性的，在数量上共有七个。		10:2.7 (110.5) The Eternal Son alone experiences the fullness of divine personality relationship, consciousness of both sonship with the Father and paternity to the Spirit and of divine equality with both Father-ancestor and Spirit-associate. The Father knows the experience of having a Son who is his equal, but the Father knows no ancestral antecedents. The Eternal Son has the experience of sonship, recognition of personality ancestry, and at the same time the Son is conscious of being joint parent to the Infinite Spirit. The Infinite Spirit is conscious of twofold personality ancestry but is not parental to a co-ordinate Deity personality. With the Spirit the existential cycle of Deity personalization attains completion; the primary personalities of the Third Source and Center are experiential and are seven in number.
10:2.8 (110.6) 我便是源自于天堂三位一体。我了解作为统一神灵的三位一体；我也了解上父、上子和上灵存在着，并按其确切的自身能力而运作着。我很确切地知道，他们不但单独地或集体地运作着，而且他们也以各种分组方式协调他们的施行，因此最终他们以七种单一和多元的不同能力运作着。由于这七种组合用尽了这类神性组合体的所有可能性，所以不可避免地，宇宙的各种实相会以七种涉及价值、意义及人格本体的变体形式出现。		10:2.8 (110.6) I am of origin in the Paradise Trinity. I know the Trinity as unified Deity; I also know that the Father, Son, and Spirit exist and act in their definite personal capacities. I positively know that they not only act personally and collectively, but that they also co-ordinate their performances in various groupings, so that in the end they function in seven different singular and plural capacities. And since these seven associations exhaust the possibilities for such divinity combination, it is inevitable that the realities of the universe shall appear in seven variations of values, meanings, and personality.
3. 神灵的三个位格 ^top		3. The Three Persons of Deity ^top
10:3.1 (110.7) 尽管只存在着一体之神灵，但神灵却有着三个确切的神性人格化身。对于赋予人类以神性的调整者，上父曾说过：“让我们按照我们自己的形象来造人。”在玉苒厦人(Urantian)的各种著作中，反复出现过这种对多重性神灵之行事的论及，清楚地表明对于三个本源与中心之存在与作为的认识。		10:3.1 (110.7) Notwithstanding there is only one Deity, there are three positive and divine personalizations of Deity. Regarding the endowment of man with the divine Adjusters, the Father said: “Let us make mortal man in our own image.” Repeatedly throughout the Urantian writings there occurs this reference to the acts and doings of plural Deity, clearly showing recognition of the existence and working of the three Sources and Centers.
10:3.2 (110.8) 我们被教导，在三位一体组合中，上子和上灵与上父保持着同样而等同的关系。在永恒中，作为神灵，他们无疑是这样做的，但在时间中，作为人格本体，他们却必定会表现出各种有着多样本质的关系。从天堂向各个宇宙望去，这些关系的确看来非常相近，但当从空间领域看来，它们似乎又十分不同。		10:3.2 (110.8) We are taught that the Son and the Spirit sustain the same and equal relations to the Father in the Trinity association. In eternity and as Deities they undoubtedly do, but in time and as personalities they certainly disclose relationships of a very diverse nature. Looking from Paradise out on the universes, these relationships do seem to be very similar, but when viewed from the domains of space, they appear to be quite different.
10:3.3 (111.1) 神之众子确实是“神之话语”，但上灵的子女们则真正是“神之行为”。神通过上子而说话，并与上子一起，通过无限之灵而行动，然而在所有的宇宙活动中，上子和上灵极其友好，像两个平等的兄弟一样，怀着对一位受享荣耀且被神圣敬重的共同之父的钦佩与热爱，一同工作着。		10:3.3 (111.1) The divine Sons are indeed the “Word of God,” but the children of the Spirit are truly the “Act of God.” God speaks through the Son and, with the Son, acts through the Infinite Spirit, while in all universe activities the Son and the Spirit are exquisitely fraternal, working as two equal brothers with admiration and love for an honored and divinely respected common Father.
10:3.4 (111.2) 上父、上子和上灵在本质上必定是等同的，在存在上是相互协调的，但在他们的宇宙施行上却有着清楚的区分，而当单独运作时，神灵的每一位格都在绝对性方面明显受限。		10:3.4 (111.2) The Father, Son, and Spirit are certainly equal in nature, co-ordinate in being, but there are unmistakable differences in their universe performances, and when acting alone, each person of Deity is apparently limited in absoluteness.
10:3.5 (111.3) 万有之父，在其自愿剥离人格本体、各种能力和属性而构成上子和上灵之前，似乎已然是（从哲学上考虑）一个无条件的、绝对的和无限的神灵。但这样一个没有上子的、单纯理论意义上的第一本源与中心，从任何文字意义上来说都不能被看作是万有之父；没有儿子身份，父亲身份便不是真实的。此外，上父要是从总体意义上已然绝对，那就必然已在某个永恒般遥远的瞬间单独存在过。但他从未有过这样一种单独的存在；上子和上灵二者都是与上父共同永恒的。第一本源与中心一直曾经是、并将永远是原初之子的永恒之父，并与上子一起，是无限之灵的永恒祖先。		10:3.5 (111.3) The Universal Father, prior to his self-willed divestment of the personality, powers, and attributes which constitute the Son and the Spirit, seems to have been (philosophically considered) an unqualified, absolute, and infinite Deity. But such a theoretical First Source and Center without a Son could not in any sense of the word be considered the Universal Father; fatherhood is not real without sonship. Furthermore, the Father, to have been absolute in a total sense, must have existed at some eternally distant moment alone. But he never had such a solitary existence; the Son and the Spirit are both coeternal with the Father. The First Source and Center has always been, and will forever be, the eternal Father of the Original Son and, with the Son, the eternal progenitor of the Infinite Spirit.
10:3.6 (111.4) 我们观察到上父从他自身剥离出了绝对性的所有直接显现，只除了绝对父性和绝对意志性。我们不知道意志性是否是上父的一种不可分割的属性；我们只能观察到，他并未从自身剥离出意志性。这种意志的无限性，必定已然永恒地固有于第一本源与中心之中了。		10:3.6 (111.4) We observe that the Father has divested himself of all direct manifestations of absoluteness except absolute fatherhood and absolute volition. We do not know whether volition is an inalienable attribute of the Father; we can only observe that he did not divest himself of volition. Such infinity of will must have been eternally inherent in the First Source and Center.
10:3.7 (111.5) 在将人格本体绝对性赠与到永恒之子身上的过程中，万有之父从人格本体绝对性的羁绊中解脱出来，但通过这样做，他就迈出了这样一步，使他永远不可能作为人格本体-绝对者而单独运作。随着共存性神灵-- 共同行动者--的最终人格化-- 对于神灵在绝对方面的总体性作用而言，三个神性人格本体的关键性三位一体相互依存性便随之产生了。		10:3.7 (111.5) In bestowing absoluteness of personality upon the Eternal Son, the Universal Father escapes from the fetters of personality absolutism, but in so doing he takes a step which makes it forever impossible for him to act alone as the personality-absolute. And with the final personalization of coexistent Deity—the Conjoint Actor—there ensues the critical trinitarian interdependence of the three divine personalities with regard to the totality of Deity function in absolute.
10:3.8 (111.6) 神是众多宇宙所组成宇宙中的所有人格本体的上父-绝对者。上父在行动的自由性方面，有着自身的绝对性，但在已造、在造和将造的时空宇宙中，上父除了在天堂三位一体中以外，很难被视作总体神灵而具绝对性。		10:3.8 (111.6) God is the Father-Absolute of all personalities in the universe of universes. The Father is personally absolute in liberty of action, but in the universes of time and space, made, in the making, and yet to be made, the Father is not discernibly absolute as total Deity except in the Paradise Trinity.
10:3.9 (111.7) 第一本源与中心在哈沃纳(Havona)以外的各个现象性宇宙中按以下方式运作：		10:3.9 (111.7) The First Source and Center functions outside of Havona in the phenomenal universes as follows:
10:3.10 (111.8) 1. 作为创造者，通过造物之子们，即他的孙子们。		10:3.10 (111.8) 1. As creator, through the Creator Sons, his grandsons.
10:3.11 (111.9) 2. 作为支配者，通过天堂的万有引力中心。		10:3.11 (111.9) 2. As controller, through the gravity center of Paradise.
10:3.12 (111.10) 3. 作为属灵，通过永恒之子。		10:3.12 (111.10) 3. As spirit, through the Eternal Son.
10:3.13 (111.11) 4. 作为心智，通过共同创造者。		10:3.13 (111.11) 4. As mind, through the Conjoint Creator.
10:3.14 (111.12) 5. 作为一个父亲，通过其人格本体回路，他与所有受造物们保持着父性接触。		10:3.14 (111.12) 5. As a Father, he maintains parental contact with all creatures through his personality circuit.
10:3.15 (111.13) 6. 作为一个位格，他通过其独有的众多片段，直接在整个造物中运作——在凡人当中通过思想调整者而运作。		10:3.15 (111.13) 6. As a person, he acts directly throughout creation by his exclusive fragments—in mortal man by the Thought Adjusters.
10:3.16 (111.14) 7. 作为总体神灵，他只在天堂三位一体当中运作。		10:3.16 (111.14) 7. As total Deity, he functions only in the Paradise Trinity.
10:3.17 (112.1) 万有之父对于权限的所有这些让渡与委托，都是完全自愿的、自我施加的。全能的上父有意承担了这些对于宇宙权威的限制。		10:3.17 (112.1) All these relinquishments and delegations of jurisdiction by the Universal Father are wholly voluntary and self-imposed. The all-powerful Father purposefully assumes these limitations of universe authority.
10:3.18 (112.2) 永恒之子看来与上父作为一体而在所有灵性方面运作着，除了在神之片段的赠与和其他各种准人格性活动中以外。上子既不紧密参与到物质性受造物的各种智能活动中，也不参与到物质性宇宙的各种能量活动中。作为绝对者，上子作为一个位格而运作着，且仅在灵性宇宙的领域内运作着。		10:3.18 (112.2) The Eternal Son seems to function as one with the Father in all spiritual respects except in the bestowals of the God fragments and in other prepersonal activities. Neither is the Son closely identified with the intellectual activities of material creatures nor with the energy activities of the material universes. As absolute the Son functions as a person and only in the domain of the spiritual universe.
10:3.19 (112.3) 无限之灵在其所有的运作中，有着惊人的遍在性和难以置信的万能性。他在心智、物质和灵性的各个领域运行着。共同行动者代表着上父与上子的联合，但他也以自身方式运作着。他并不直接涉及物理引力、灵性引力或人格本体回路，但他会或多或少地参与到所有其他宇宙活动中。尽管明显有赖于三种永存性和绝对性的引力控制，无限之灵似乎会施行这三种超控制。这种三重性禀赋以很多方式被应用，以超越且看似中和各种初生力与能量的显现，直至绝对性所在的各种超终极边界。在某些情况下，这些超控制甚至会绝对地超越宇宙实相的各种最初显现。		10:3.19 (112.3) The Infinite Spirit is amazingly universal and unbelievably versatile in all his operations. He performs in the spheres of mind, matter, and spirit. The Conjoint Actor represents the Father-Son association, but he also functions as himself. He is not directly concerned with physical gravity, with spiritual gravity, or with the personality circuit, but he more or less participates in all other universe activities. While apparently dependent on three existential and absolute gravity controls, the Infinite Spirit appears to exercise three supercontrols. This threefold endowment is employed in many ways to transcend and seemingly to neutralize even the manifestations of primary forces and energies, right up to the superultimate borders of absoluteness. In certain situations these supercontrols absolutely transcend even the primal manifestations of cosmic reality.
4. 神灵的三位一体联合 ^top		4. The Trinity Union of Deity ^top
10:4.1 (112.4) 在所有的绝对性组合中，天堂三位一体（首个三联体）作为人格性神灵的一种专有组合，是独一无二的。神只有在涉及到神和能知晓神的那些人的关系中，才作为神而运作着，但只有在天堂三位一体中，以及在涉及宇宙总体性的关系中，才作为绝对性神灵而运作着。		10:4.1 (112.4) Of all absolute associations, the Paradise Trinity (the first triunity) is unique as an exclusive association of personal Deity. God functions as God only in relation to God and to those who can know God, but as absolute Deity only in the Paradise Trinity and in relation to universe totality.
10:4.2 (112.5) 永恒性神灵是完美地统一的；然而神灵存在着三个完美个体化的位格。天堂三位一体使得第一本源与中心及其永恒协同者的各种品格特征和无限能力所具有的一切多样性，与不可分割神灵的宇宙运作所具有的一切神圣统一性，这二者的同时表达成为可能。		10:4.2 (112.5) Eternal Deity is perfectly unified; nevertheless there are three perfectly individualized persons of Deity. The Paradise Trinity makes possible the simultaneous expression of all the diversity of the character traits and infinite powers of the First Source and Center and his eternal co-ordinates and of all the divine unity of the universe functions of undivided Deity.
10:4.3 (112.6) 该三位一体是一种无限位格的组合，这种组合以一种非人格性的能力、但仍不违背人格性的方式而运作着。这种解释有些粗略，但一个父亲、一个儿子和一个孙子可以形成一个法人实体，该实体将是非人格性的，但尽管如此，仍是受制于他们的人格性意志。		10:4.3 (112.6) The Trinity is an association of infinite persons functioning in a nonpersonal capacity but not in contravention of personality. The illustration is crude, but a father, son, and grandson could form a corporate entity which would be nonpersonal but nonetheless subject to their personal wills.
10:4.4 (112.7) 天堂三位一体是真实的。它作为上父、上子和上灵的神灵联合而存在着；然而上父、上子或上灵，或是他们当中的任何两个，都可以关联于这同一天堂三位一体而起作用。上父、上子和上灵能够以一种非三位一体，但又不作为三个神灵的方式而合作。作为位格，他们可以按照他们选定的方式合作，但那不算是三位一体。		10:4.4 (112.7) The Paradise Trinity is real. It exists as the Deity union of Father, Son, and Spirit; yet the Father, the Son, or the Spirit, or any two of them, can function in relation to this selfsame Paradise Trinity. The Father, Son, and Spirit can collaborate in a non-Trinity manner, but not as three Deities. As persons they can collaborate as they choose, but that is not the Trinity.
10:4.5 (112.8) 永远记住，无限之灵所起的正是共同行动者的作用。上父和上子二者，是在他之中，通过他并作为他而运作着。但试图这样阐明三位一体之谜则是徒劳无益的：三者是一体且处于一体之中，其中一者作为另二者而代表那二者行事。		10:4.5 (112.8) Ever remember that what the Infinite Spirit does is the function of the Conjoint Actor. Both the Father and the Son are functioning in and through and as him. But it would be futile to attempt to elucidate the Trinity mystery: three as one and in one, and one as two and acting for two.
10:4.6 (112.9) 三位一体与总体性宇宙事务是如此相关，以致在我们试图解释任何孤立宇宙性事件或人格性关系的总体性时，必须要考虑到它。三位一体在宇宙的所有层次上运作，而凡人则局限于有限层次；因此人类必然满足于将一个有限的三位一体概念当作三位一体。		10:4.6 (112.9) The Trinity is so related to total universe affairs that it must be reckoned with in our attempts to explain the totality of any isolated cosmic event or personality relationship. The Trinity functions on all levels of the cosmos, and mortal man is limited to the finite level; therefore must man be content with a finite concept of the Trinity as the Trinity.
10:4.7 (113.1) 作为一个处于肉身之中的凡人，你应当依据你个人的领悟程度，并在与你的心灵反应相协调的情况下，来看待三位一体。你对于三位一体的绝对性，可能了解的十分有限，但当你朝向天堂扬升，你会在很多时候，对于三位一体的至高性和终极性，即使不是绝对性的依次展现及意外发现感到惊讶。		10:4.7 (113.1) As a mortal in the flesh you should view the Trinity in accordance with your individual enlightenment and in harmony with the reactions of your mind and soul. You can know very little of the absoluteness of the Trinity, but as you ascend Paradiseward, you will many times experience astonishment at successive revelations and unexpected discoveries of Trinity supremacy and ultimacy, if not of absoluteness.
5. 三位一体的职能 ^top		5. Functions of the Trinity ^top
10:5.1 (113.2) 各个单体性神灵都拥有各种属性，但很难一致的去说三位一体也拥有各种属性。这个由神性存在体所形成的组合，或许应被更恰当地认为是拥有各种职能，例如公平性管理，总体性态度和协调性行动，以及宇宙性总控制。对于拥有人格性价值的所有生命实相而言，这些职能有着活跃的至高性，终极性，及（在神灵限度内）的绝对性。		10:5.1 (113.2) The personal Deities have attributes, but it is hardly consistent to speak of the Trinity as having attributes. This association of divine beings may more properly be regarded as having functions, such as justice administration, totality attitudes, co-ordinate action, and cosmic overcontrol. These functions are actively supreme, ultimate, and (within the limits of Deity) absolute as far as all living realities of personality value are concerned.
10:5.2 (113.3) 天堂三位一体的各种职能并非仅是上父的显在神性禀赋，再加上独特存在于上子与上灵自身存在中的那些专门属性所产生的总计。三位天堂神灵的三位一体组合，导致了适合于普遍启示、活动与管理的新意义、新价值、新力量及新能力的进化、归结和神灵化。各种有活力的组合，像是人类家庭、社会团体，或是天堂三位一体，它们都不是通过简单的算术性求和那样而得以扩大。团体潜能总是远远超过其组成个体的各种属性之简单总计。		10:5.2 (113.3) The functions of the Paradise Trinity are not simply the sum of the Father’s apparent endowment of divinity plus those specialized attributes that are unique in the personal existence of the Son and the Spirit. The Trinity association of the three Paradise Deities results in the evolution, eventuation, and deitization of new meanings, values, powers, and capacities for universal revelation, action, and administration. Living associations, human families, social groups, or the Paradise Trinity are not augmented by mere arithmetical summation. The group potential is always far in excess of the simple sum of the attributes of the component individuals.
10:5.3 (113.4) 作为面向过去、现在和未来整个宇宙的三位一体，三位一体保持着一种独一无二的态度。而三位一体的各种职能，最好可被认为是与该三位一体对于宇宙的各种态度有关。这类态度是同步的，而针对任何单独的情况或事件而言，或许又是多样的：		10:5.3 (113.4) The Trinity maintains a unique attitude as the Trinity towards the entire universe of the past, present, and future. And the functions of the Trinity can best be considered in relation to the universe attitudes of the Trinity. Such attitudes are simultaneous and may be multiple concerning any isolated situation or event:
10:5.4 (113.5) 1. 对于有限者的态度。三位一体最大程度的自我限制，是它对于有限者的态度。三位一体不是一个人格，至高存在者也不是三位一体的一个专有性人格化身，但至高者是能被有限受造物所理解的、最靠近三位一体的力量-人格体局部化身了。因此与有限者相关的三位一体有时被称为至高性三位一体。		10:5.4 (113.5) 1. Attitude toward the Finite. The maximum self-limitation of the Trinity is its attitude toward the finite. The Trinity is not a person, nor is the Supreme Being an exclusive personalization of the Trinity, but the Supreme is the nearest approach to a power-personality focalization of the Trinity which can be comprehended by finite creatures. Hence the Trinity in relation to the finite is sometimes spoken of as the Trinity of Supremacy.
10:5.5 (113.6) 2. 对于绝限者的态度。天堂三位一体重视那些超出有限者而不到绝对者的存在层次，这种关系有时被称为终极性三位一体。无论终极性还是至高性三位一体，都不能完全代表天堂三位一体，但从一种有条件的意义上，并就其各自的层次而言，二者中的每一个似乎都代表了在经验性能力发展的准人格性阶段期间的三位一体。		10:5.5 (113.6) 2. Attitude toward the Absonite. The Paradise Trinity has regard for those levels of existence which are more than finite but less than absolute, and this relationship is sometimes denominated the Trinity of Ultimacy. Neither the Ultimate nor the Supreme are wholly representative of the Paradise Trinity, but in a qualified sense and to their respective levels, each seems to represent the Trinity during the prepersonal eras of experiential-power development.
10:5.6 (113.7) 3.天堂三位一体对于绝对者的态度，则是与各种绝对存在相关，并以总体神灵的行动而告终。		10:5.6 (113.7) 3. The Absolute Attitude of the Paradise Trinity is in relation to absolute existences and culminates in the action of total Deity.
10:5.7 (113.8) 三位一体无限者包含了第一本源与中心所有三联体关系--无论是非神灵化或是神灵化关系--的协调性行动--因此对于众多人格体来说是十分难以掌握的。在将三位一体视为无限者的沉思中，不要忽略七个三联体；由此可以避免某些理解上的困难，部分解决某些悖论。		10:5.7 (113.8) The Trinity Infinite involves the co-ordinate action of all triunity relationships of the First Source and Center—undeified as well as deified—and hence is very difficult for personalities to grasp. In the contemplation of the Trinity as infinite, do not ignore the seven triunities; thereby certain difficulties of understanding may be avoided, and certain paradoxes may be partially resolved.
10:5.8 (114.1) 但是我无法掌控这样一种语言，足以使我能向受限的人类心智充分传达天堂三位一体的全部真相和永恒意义，以及无限完美的三个存在体永无终止的相互关联之本质。		10:5.8 (114.1) But I do not command language which would enable me to convey to the limited human mind the full truth and the eternal significance of the Paradise Trinity and the nature of the never-ending interassociation of the three beings of infinite perfection.
6. 三位一体的常备之子们 ^top		6. The Stationary Sons of the Trinity ^top
10:6.1 (114.2) 一切律法皆源自于第一本源与中心；他便是律法。灵性律法的管理，则固有于第二本源与中心之中。对于律法的启示，对于神圣法令的颁布与阐明，则是第三本源与中心的职能。律法的施行，即公平，则落于天堂三位一体的职责范围之内，并由某些三位一体圣子们所执行。		10:6.1 (114.2) All law takes origin in the First Source and Center; he is law. The administration of spiritual law inheres in the Second Source and Center. The revelation of law, the promulgation and interpretation of the divine statutes, is the function of the Third Source and Center. The application of law, justice, falls within the province of the Paradise Trinity and is carried out by certain Sons of the Trinity.
10:6.2 (114.3) 公平是固有于天堂三位一体的万有性主权之中的，但善、仁与真则是神性人格本体们所提供的宇宙照料，他们的神灵联合构成了三位一体。公平不是上父、上子或上灵的态度。公平是这些拥有爱、仁、助的人格本体们的三位一体性态度。没有一个天堂神灵对于公平之管理有所培植。公平从不是一种个体性的态度；它永远是一种集体性的职能。		10:6.2 (114.3) Justice is inherent in the universal sovereignty of the Paradise Trinity, but goodness, mercy, and truth are the universe ministry of the divine personalities, whose Deity union constitutes the Trinity. Justice is not the attitude of the Father, the Son, or the Spirit. Justice is the Trinity attitude of these personalities of love, mercy, and ministry. No one of the Paradise Deities fosters the administration of justice. Justice is never a personal attitude; it is always a plural function.
10:6.3 (114.4) 证据，即公正（与仁慈相协调一致的公平）的基础，是由第三本源与中心，即上父和上子对于所有领域及一切造物中智能存有的所有心智的共同代表者，所属的众多人格体所提供的。		10:6.3 (114.4) Evidence, the basis of fairness (justice in harmony with mercy), is supplied by the personalities of the Third Source and Center, the conjoint representative of the Father and the Son to all realms and to the minds of the intelligent beings of all creation.
10:6.4 (114.5) 审判，即依据无限之灵所属人格体们所提供的证据，而对公平所做的最后施行，它是三位一体常备之子们的工作，他们是对联合的上父、上子和上灵的三位一体本质有所分享的存有。		10:6.4 (114.5) Judgment, the final application of justice in accordance with the evidence submitted by the personalities of the Infinite Spirit, is the work of the Stationary Sons of the Trinity, beings partaking of the Trinity nature of the united Father, Son, and Spirit.
10:6.5 (114.6) 这一群体的三位一体众子，包括以下各类人格体们：		10:6.5 (114.6) This group of Trinity Sons embraces the following personalities:
10:6.6 (114.7) 1. 三一化至高奥妙者。		10:6.6 (114.7) 1. Trinitized Secrets of Supremacy.
10:6.7 (114.8) 2. 永恒常在者。		10:6.7 (114.8) 2. Eternals of Days.
10:6.8 (114.9) 3. 亘古常在者。		10:6.8 (114.9) 3. Ancients of Days.
10:6.9 (114.10) 4. 完美常在者。		10:6.9 (114.10) 4. Perfections of Days.
10:6.10 (114.11) 5. 新近常在者。		10:6.10 (114.11) 5. Recents of Days.
10:6.11 (114.12) 6. 联合常在者。		10:6.11 (114.12) 6. Unions of Days.
10:6.12 (114.13) 7. 忠诚常在者。		10:6.12 (114.13) 7. Faithfuls of Days.
10:6.13 (114.14) 8. 智慧完美者。		10:6.13 (114.14) 8. Perfectors of Wisdom.
10:6.14 (114.15) 9. 神性顾问。		10:6.14 (114.15) 9. Divine Counselors.
10:6.15 (114.16) 10. 万有之监察者。		10:6.15 (114.16) 10. Universal Censors.
10:6.16 (114.17) 我们是作为三位一体而运作的三个天堂神灵的子民，因为我有幸属于这一群体中的第十类，即万有之监察者。这些类别，并非普遍意义上的三位一体态度的代表者；他们只是在执行性审判—即公平的领域内，代表着神灵的这一集体性态度。他们是由三位一体按类别所设计，以完成一些他们所被指派的明确工作，他们仅在那些职能中代表三位一体，而他们正是为了这些职能而被人格化的。		10:6.16 (114.17) We are the children of the three Paradise Deities functioning as the Trinity, for I chance to belong to the tenth order of this group, the Universal Censors. These orders are not representative of the attitude of the Trinity in a universal sense; they represent this collective attitude of Deity only in the domains of executive judgment—justice. They were specifically designed by the Trinity for the precise work to which they are assigned, and they represent the Trinity only in those functions for which they were personalized.
10:6.17 (115.1) 亘古常在者们与其三位一体-来源的同伴们，将拥有无上公正的公平审判施与给了七个超级宇宙。在中央宇宙，这类职能只在理论上存在着；在那里，公正性是不言而喻地处于完美之中的，哈沃纳(Havona)的完美性，杜绝了一切不和谐的可能性。		10:6.17 (115.1) The Ancients of Days and their Trinity-origin associates mete out the just judgment of supreme fairness to the seven superuniverses. In the central universe such functions exist in theory only; there fairness is self-evident in perfection, and Havona perfection precludes all possibility of disharmony.
10:6.18 (115.2) 公平是正义所形成的集体性思想；仁慈是其个体性表达。仁慈是一种爱的态度；精确性标志着执法的特征；神圣的审判是公正性之魂，它永远遵照着三位一体的公平性，永远履行着神的神圣之爱。当三位一体的正义公平被充分地感受到和完美地理解到以后，就会发现它与万有之父的仁慈之爱是一致的。但是人类对于神性公平没有这种全面的理解。因此，在人类所识的三位一体中，上父、上子和上灵的人格本体被习惯当作是存在于经验性时间宇宙中的爱与律法的协同照料。		10:6.18 (115.2) Justice is the collective thought of righteousness; mercy is its personal expression. Mercy is the attitude of love; precision characterizes the operation of law; divine judgment is the soul of fairness, ever conforming to the justice of the Trinity, ever fulfilling the divine love of God. When fully perceived and completely understood, the righteous justice of the Trinity and the merciful love of the Universal Father are coincident. But man has no such full understanding of divine justice. Thus in the Trinity, as man would view it, the personalities of Father, Son, and Spirit are adjusted to co-ordinate ministry of love and law in the experiential universes of time.
7. 至高性总控制 ^top		7. The Overcontrol of Supremacy ^top
10:7.1 (115.3) 神灵之第一、第二和第三位格彼此之间是等同的，而且他们是一体的。“上主，我们的神，是一体之神。”在永恒神灵的神圣三位一体中，存在着意图的完美性和执行的一体性。上父、上子和共同行动者真正且神圣地是一体的。这句话的确是真理：“我是最初的那位，我是最终的那位，除我之外，再无他神。”		10:7.1 (115.3) The First, Second, and Third Persons of Deity are equal to each other, and they are one. “The Lord our God is one God.” There is perfection of purpose and oneness of execution in the divine Trinity of eternal Deities. The Father, the Son, and the Conjoint Actor are truly and divinely one. Of a truth it is written: “I am the first, and I am the last, and beside me there is no God.”
10:7.2 (115.4) 如同万物对于有限层次上的凡人所看来的，天堂三位一体，就像至高存在者一样，也只涉及总体——总体行星，总体宇宙，总体超级宇宙，总体大宇宙。这种总体性态度之所以存在，是因为三位一体是神灵的总体，以及很多其他理由。		10:7.2 (115.4) As things appear to the mortal on the finite level, the Paradise Trinity, like the Supreme Being, is concerned only with the total—total planet, total universe, total superuniverse, total grand universe. This totality attitude exists because the Trinity is the total of Deity and for many other reasons.
10:7.3 (115.5) 至高存在者是小于且不同于在众有限宇宙中运作的三位一体的某个存在；但是在某些限度内，且在当今这个力量人格化尚未完成的时代，这个进化性神灵的确看来反映了至高性三位一体的态度。上父、上子和上灵并不亲身与至高存在者一起运作，但在当今的宇宙时代，他们作为三位一体与他合作。我们了解到，他们也与终极者之间，保持着一种类似的关系。我们常常猜测，当神之至高者最终进化完毕之时，他与天堂各神灵的亲身关系会是什么样的，但我们并不真正知晓。		10:7.3 (115.5) The Supreme Being is something less and something other than the Trinity functioning in the finite universes; but within certain limits and during the present era of incomplete power-personalization, this evolutionary Deity does appear to reflect the attitude of the Trinity of Supremacy. The Father, Son, and Spirit do not personally function with the Supreme Being, but during the present universe age they collaborate with him as the Trinity. We understand that they sustain a similar relationship to the Ultimate. We often conjecture as to what will be the personal relationship between the Paradise Deities and God the Supreme when he has finally evolved, but we do not really know.
10:7.4 (115.6) 我们发现至高性总控制并不完全是可预测的。此外，这种不可预测性看来是以某种程度的发展不完全性为特征的，这无疑是至高者的不完全性及对天堂三位一体之有限反应的不完全性的一个标志。		10:7.4 (115.6) We do not find the overcontrol of Supremacy to be wholly predictable. Furthermore, this unpredictability appears to be characterized by a certain developmental incompleteness, undoubtedly an earmark of the incompleteness of the Supreme and of the incompleteness of finite reaction to the Paradise Trinity.
10:7.5 (115.7) 凡人心智立即会想到许许多多的事情--灾难性的物理事件，可怕的事故，骇人的灾祸，痛苦的疾病，还有世界范围的祸害--并且会问，这些天灾是不是与至高存在者这种可能性运作的未知调动有关。坦率地说，我们并不知道；我们并不真的确定。但是我们的确观察到，随着时间推移，所有这些困难且多少有些神秘的情况，结果总是会促进众宇宙的福祉与进步。或许是，存在境况与难以解释的世事变迁，相互交织成一种有着高等价值的合理模式，而此模式是由至高者的运作与三位一体的总控制所形成的。		10:7.5 (115.7) The mortal mind can immediately think of a thousand and one things—catastrophic physical events, appalling accidents, horrific disasters, painful illnesses, and world-wide scourges—and ask whether such visitations are correlated in the unknown maneuvering of this probable functioning of the Supreme Being. Frankly, we do not know; we are not really sure. But we do observe that, as time passes, all these difficult and more or less mysterious situations always work out for the welfare and progress of the universes. It may be that the circumstances of existence and the inexplicable vicissitudes of living are all interwoven into a meaningful pattern of high value by the function of the Supreme and the overcontrol of the Trinity.
10:7.6 (116.1) 作为一个神之子，你能从上父的所有行为中辨别出慈爱的人格性态度。但你并不是总能理解天堂三位一体的众多宇宙行为是怎样地增进着空间进化世界中的单个凡人的利益。在永恒性的进程中，三位一体的众行为将被展示为既富有意义而又体贴入微，但它们对于时间中的受造物来说似乎并不总是那样。		10:7.6 (116.1) As a son of God you can discern the personal attitude of love in all the acts of God the Father. But you will not always be able to understand how many of the universe acts of the Paradise Trinity redound to the good of the individual mortal on the evolutionary worlds of space. In the progress of eternity the acts of the Trinity will be revealed as altogether meaningful and considerate, but they do not always so appear to the creatures of time.
8. 超出有限之外的三位一体 ^top		8. The Trinity Beyond the Finite ^top
10:8.1 (116.2) 与天堂三位一体有关的许多真理和事实，只有靠认知一种超越了有限层次的职能，才能得以部分理解。		10:8.1 (116.2) Many truths and facts pertaining to the Paradise Trinity can only be even partially comprehended by recognizing a function that transcends the finite.
10:8.2 (116.3) 试图讨论终极性三位一体的众多职能是不可取的，但可以透露的是，神之终极者是超越者们所理解的三位一体显现。我们倾向于相信，主宇宙的统一，是终极者的终归性行为，且可能是天堂三位一体绝限性总控制在某些（但非全部）方面的反映。终极者是与绝限层次相关的三位一体之有条件显现，仅从这个意义上来说，至高者因此只部分代表着与有限层次相关的三位一体。		10:8.2 (116.3) It would be inadvisable to discuss the functions of the Trinity of Ultimacy, but it may be disclosed that God the Ultimate is the Trinity manifestation comprehended by the Transcendentalers. We are inclined to the belief that the unification of the master universe is the eventuating act of the Ultimate and is probably reflective of certain, but not all, phases of the absonite overcontrol of the Paradise Trinity. The Ultimate is a qualified manifestation of the Trinity in relation to the absonite only in the sense that the Supreme thus partially represents the Trinity in relation to the finite.
10:8.3 (116.4) 在某种意义上，万有之父、永恒之子和无限之灵是总体神灵的各个构成人格本体。他们在天堂三位一体中的联合及三位一体的绝对职能，等同于总体神灵的职能。神灵的这种完满性，既超越了有限层次，也超越了绝限层次。		10:8.3 (116.4) The Universal Father, the Eternal Son, and the Infinite Spirit are, in a certain sense, the constituent personalities of total Deity. Their union in the Paradise Trinity and the absolute function of the Trinity equivalate to the function of total Deity. And such completion of Deity transcends both the finite and the absonite.
10:8.4 (116.5) 没有一个单一的天堂神灵位格，会在实际上填补一切神灵潜能，但所有三者会集体性地做到。三个无限性位格，对于活化总体神灵的准人格性及永存性潜能体--即神灵绝对来说，似乎是所需的最小数目。		10:8.4 (116.5) While no single person of the Paradise Deities actually fills all Deity potential, collectively all three do. Three infinite persons seem to be the minimum number of beings required to activate the prepersonal and existential potential of total Deity—the Deity Absolute.
10:8.5 (116.6) 我们都知道作为位格的万有之父、永恒之子和无限之灵，但我并不亲身了解神灵绝对。我热爱并崇拜上父；我尊重并敬拜神灵绝对。		10:8.5 (116.6) We know the Universal Father, the Eternal Son, and the Infinite Spirit as persons, but I do not personally know the Deity Absolute. I love and worship God the Father; I respect and honor the Deity Absolute.
10:8.6 (116.7) 我曾经在一个宇宙中逗留，在那儿，一个由众多存在体所形成的特定群体讲授过，终局者们在永恒中，终归要成为神灵绝对的子民。但对于笼罩在终局者未来之上的奥秘所作的这个解答，我并不愿意接受。		10:8.6 (116.7) I once sojourned in a universe where a certain group of beings taught that the finaliters, in eternity, were eventually to become the children of the Deity Absolute. But I am unwilling to accept this solution of the mystery which enshrouds the future of the finaliters.
10:8.7 (116.8) 终局性团队除了包括其他类别以外，还包括时空世界中那些在涉及神之意志的一切中都达到完美的凡人。作为受造物且在受造物能力的限度之内，他们充分而真正地知晓神。已然这样发现神作为一切受造物的上父后，这些终局者必在某一刻开始其对于超有限性上父的探索。但是这种探索，包含着对天堂之父各种终极属性和品质的绝限性本质的把握。永恒将会揭示是否这样一种造诣可以达到，但我们确信，即使终局者的确把握了这种神性的终极性，他们仍有可能无法达到绝对神灵的各种超终极性层次。		10:8.7 (116.8) The Corps of the Finality embrace, among others, those mortals of time and space who have attained perfection in all that pertains to the will of God. As creatures and within the limits of creature capacity they fully and truly know God. Having thus found God as the Father of all creatures, these finaliters must sometime begin the quest for the superfinite Father. But this quest involves a grasp of the absonite nature of the ultimate attributes and character of the Paradise Father. Eternity will disclose whether such an attainment is possible, but we are convinced, even if the finaliters do grasp this ultimate of divinity, they will probably be unable to attain the superultimate levels of absolute Deity.
10:8.8 (116.9) 或有可能的是，终局者们会部分地达到神灵绝对，但即使他们会做到，在永恒事物之永恒性当中，仍然会有万有性绝对的问题，继续吸引、迷惑、困扰和挑战正在扬升和前进的终局者们，因为我们发现，万有性绝对的宇宙性关系之深不可测性，将会随着众物质性宇宙与其灵性管理的持续扩展，而趋向于成比例地增长。		10:8.8 (116.9) It may be possible that the finaliters will partially attain the Deity Absolute, but even if they should, still in the eternity of eternities the problem of the Universal Absolute will continue to intrigue, mystify, baffle, and challenge the ascending and progressing finaliters, for we perceive that the unfathomability of the cosmic relationships of the Universal Absolute will tend to grow in proportions as the material universes and their spiritual administration continue to expand.
10:8.9 (117.1) 只有无限性，才能揭示上父-无限者。		10:8.9 (117.1) Only infinity can disclose the Father-Infinite.
10:8.10 (117.2) [由驻居在尤沃萨(Uversa)的亘古常在者授权行事的一位万有之监察者所提供。]		10:8.10 (117.2) [Sponsored by a Universal Censor acting by authority from the Ancients of Days resident on Uversa.]