第104篇		Paper 104
三位一体概念的成长		Growth of the Trinity Concept
104:0.1 (1143.1) 启示类宗教的三位一体概念，切不可与进化类宗教的三合一信仰相混淆。三合一的观念出自许多暗示性的关系，但主要是由于手指有三个关节，由于三条腿是能够稳定一个凳子的最少数目，由于三个支撑点能撑起一个帐篷；此外，原始人很长一段时间无法数到三以外。		104:0.1 (1143.1) THE Trinity concept of revealed religion must not be confused with the triad beliefs of evolutionary religions. The ideas of triads arose from many suggestive relationships but chiefly because of the three joints of the fingers, because three legs were the fewest which could stabilize a stool, because three support points could keep up a tent; furthermore, primitive man, for a long time, could not count beyond three.
104:0.2 (1143.2) 除了某些自然成对，诸如过去和现在，白天和黑夜，炎热和寒冷，男人和女人，人类普遍易于以三合一的方式思考: 昨天、今天和明天；日出、正午和日落；父亲、母亲和孩子。胜者会被给予三声欢呼。死者会在第三天被埋，鬼魂会被三次洗礼而得以安抚。		104:0.2 (1143.2) Aside from certain natural couplets, such as past and present, day and night, hot and cold, and male and female, man generally tends to think in triads: yesterday, today, and tomorrow; sunrise, noon, and sunset; father, mother, and child. Three cheers are given the victor. The dead are buried on the third day, and the ghost is placated by three ablutions of water.
104:0.3 (1143.3) 作为这些在人类体验方面的自然关联，三合一在宗教中出现了, 这在天堂三位一体神灵、乃至他们的任何代表被揭示给人类之前许久便出现了。后来, 波斯人、印度人、希腊人、埃及人、巴比伦人、罗马人和斯堪的纳维亚人都有过三合一神，但这些还不是真正的三位一体。三合一神祗都有过一种自然的起源，并曾经出现在玉苒厦(Urantia)大多聪明的民族中间。有时，一个进化类三合一的概念与一个启示类三位一体的概念混在一起了；在这些情况下，要去区分彼此常常是不可能的。		104:0.3 (1143.3) As a consequence of these natural associations in human experience, the triad made its appearance in religion, and this long before the Paradise Trinity of Deities, or even any of their representatives, had been revealed to mankind. Later on, the Persians, Hindus, Greeks, Egyptians, Babylonians, Romans, and Scandinavians all had triad gods, but these were still not true trinities. Triad deities all had a natural origin and have appeared at one time or another among most of the intelligent peoples of Urantia. Sometimes the concept of an evolutionary triad has become mixed with that of a revealed Trinity; in these instances it is often impossible to distinguish one from the other.
1. 玉苒厦人的(Urantian)三位一体概念 ^top		1. Urantian Trinity Concepts ^top
104:1.1 (1143.4) 导向对天堂三位一体理解的最初玉苒厦人(Urantian)启示，是由君王卡里迦夏的属员在大约五十万年前所做出的。这一最早的三位一体概念，在紧随行星反叛的动乱岁月中失传于世了。		104:1.1 (1143.4) The first Urantian revelation leading to the comprehension of the Paradise Trinity was made by the staff of Prince Caligastia about one-half million years ago. This earliest Trinity concept was lost to the world in the unsettled times following the planetary rebellion.
104:1.2 (1143.5) 对三位一体的第二次陈述，是由亚当和夏娃在第一和第二乐园中所做出的，这些教导即便在大约三万五千年后的玛可文塔•麦基洗德所在时代仍未完全被遗忘，因为塞特族人的三位一体概念在美索不达米亚和埃及、但更为尤其在印度存续下来，它在吠陀教三头火神阿耆尼的身中长久被保存下来。		104:1.2 (1143.5) The second presentation of the Trinity was made by Adam and Eve in the first and second gardens. These teachings had not been wholly obliterated even in the times of Machiventa Melchizedek about thirty-five thousand years later, for the Trinity concept of the Sethites persisted in both Mesopotamia and Egypt but more especially in India, where it was long perpetuated in Agni, the Vedic three-headed fire god.
104:1.3 (1143.6) 对三位一体的第三次陈述，是由玛可文塔•麦基洗德所做出的，这一教义以这位撒冷圣人戴在他胸铠上的三个同心圆为象征。但玛可文塔发现，要教导巴勒斯坦贝都因人有关万有之父、永恒之子和无限之灵是十分困难的。他的大多门徒以为三位一体由诺拉歇德（星座）的三位极高者组成；少数将三位一体设想为系统君主、星座之父和地方宇宙造物神灵；还有更少数极轻微地把握了上父、上子和上灵天堂组合的观念。		104:1.3 (1143.6) The third presentation of the Trinity was made by Machiventa Melchizedek, and this doctrine was symbolized by the three concentric circles which the sage of Salem wore on his breast plate. But Machiventa found it very difficult to teach the Palestinian Bedouins about the Universal Father, the Eternal Son, and the Infinite Spirit. Most of his disciples thought that the Trinity consisted of the three Most Highs of Norlatiadek; a few conceived of the Trinity as the System Sovereign, the Constellation Father, and the local universe Creator Deity; still fewer even remotely grasped the idea of the Paradise association of the Father, Son, and Spirit.
104:1.4 (1144.1) 通过撒冷传教士们的活动，麦基洗德有关三位一体的教导逐渐传遍了欧亚和北非的大多地方。在后来的安德族人时代以及后麦基洗德时代，要区分三合一和三位一体时常是困难的，那时两个概念在某种程度上相互掺合合并了。		104:1.4 (1144.1) Through the activities of the Salem missionaries the Melchizedek teachings of the Trinity gradually spread throughout much of Eurasia and northern Africa. It is often difficult to distinguish between the triads and the trinities in the later Andite and the post-Melchizedek ages, when both concepts to a certain extent intermingled and coalesced.
104:1.5 (1144.2) 在印度教徒中间，三位一体的概念扎根为存在、智能和喜乐。（后来印度人的观念则是梵天，湿婆和毗湿奴。）尽管较早的三位一体描述是由塞特族祭司带到印度的，后来的三位一体观念却是由撒冷传教士所引入的，并由印度本地的智者经由将这些教义与进化类三合一观念混合而发展起来的。		104:1.5 (1144.2) Among the Hindus the trinitarian concept took root as Being, Intelligence, and Joy. (A later Indian conception was Brahma, Siva, and Vishnu.) While the earlier Trinity portrayals were brought to India by the Sethite priests, the later ideas of the Trinity were imported by the Salem missionaries and were developed by the native intellects of India through a compounding of these doctrines with the evolutionary triad conceptions.
104:1.6 (1144.3) 佛教信仰发展出了两种具有三位一体本质的教义：较早的是师、法和僧；那是由乔达摩•悉达多所做的陈述。后来在佛陀追随者的北方分支中间发展起来的观念，则包含了法身（即至高上主）、报身（即圣灵）和化身（即化身救主）。		104:1.6 (1144.3) The Buddhist faith developed two doctrines of a trinitarian nature: The earlier was Teacher, Law, and Brotherhood; that was the presentation made by Gautama Siddhartha. The later idea, developing among the northern branch of the followers of Buddha, embraced Supreme Lord, Holy Spirit, and Incarnate Savior.
104:1.7 (1144.4) 印度教徒和佛教徒的这些观念是真正三位一体性假定，也就是说，一位一神教之神的三重显现观念。一个真正的三位一体概念，不只是三个单独之神组合在一起。		104:1.7 (1144.4) And these ideas of the Hindus and Buddhists were real trinitarian postulates, that is, the idea of a threefold manifestation of a monotheistic God. A true trinity conception is not just a grouping together of three separate gods.
104:1.8 (1144.5) 希伯来人从基尼人有关麦基洗德时代的传说中听说了三位一体，但他们对唯一神雅威的一神论热情使所有这类教导黯然失色了，以至到了耶稣出现的时代，埃洛希姆的教义实际上已从犹太神学中被根除出去了。希伯来人的心智无法将三位一体的概念与对以色列之神、即唯一上主的一神教信仰相调和。		104:1.8 (1144.5) The Hebrews knew about the Trinity from the Kenite traditions of the days of Melchizedek, but their monotheistic zeal for the one God, Yahweh, so eclipsed all such teachings that by the time of Jesus’ appearance the Elohim doctrine had been practically eradicated from Jewish theology. The Hebrew mind could not reconcile the trinitarian concept with the monotheistic belief in the One Lord, the God of Israel.
104:1.9 (1144.6) 伊斯兰教信仰的追随者们同样未能把握三位一体的观念。对一个逐渐出现的一神论来说，在面对多神论时总是极难容忍三位一体论。三位一体观念会极好地吸引那些有着坚定一神论传统、外加教义灵活性的宗教。为数众多的一神论者，即希伯来人和伊斯兰教徒，发现要区分多神论对三神的崇拜，与三位一体论对存在于神性与人格之三者联合性显现中的唯一神灵的崇拜，是极为困难的。		104:1.9 (1144.6) The followers of the Islamic faith likewise failed to grasp the idea of the Trinity. It is always difficult for an emerging monotheism to tolerate trinitarianism when confronted by polytheism. The trinity idea takes best hold of those religions which have a firm monotheistic tradition coupled with doctrinal elasticity. The great monotheists, the Hebrews and Mohammedans, found it difficult to distinguish between worshiping three gods, polytheism, and trinitarianism, the worship of one Deity existing in a triune manifestation of divinity and personality.
104:1.10 (1144.7) 耶稣教导了他的门徒有关天堂三位一体各个位格的真理，但他们以为他用比喻和象征的方式说的。由于受希伯来文化一神论所熏陶，他们发现要容纳任何看似与其主导性雅威概念相冲突的信仰是极为困难的。而早期的基督教徒继承了希伯来文化对三位一体概念的偏见。		104:1.10 (1144.7) Jesus taught his apostles the truth regarding the persons of the Paradise Trinity, but they thought he spoke figuratively and symbolically. Having been nurtured in Hebraic monotheism, they found it difficult to entertain any belief that seemed to conflict with their dominating concept of Yahweh. And the early Christians inherited the Hebraic prejudice against the Trinity concept.
104:1.11 (1144.8) 最早的基督教三位一体，是在安提阿被宣扬出来的，它包含了神、他的话语和他的智慧。保罗了解由上父、上子和上灵所组成的天堂三位一体，但他很少宣扬它，仅在他对新形成教会的几封信件中提到了它。即便在那时，保罗也像其同伴门徒们那样，将耶稣这位地方宇宙的造物之子与神灵之第二位格、即天堂的永恒之子相混淆了。		104:1.11 (1144.8) The first Trinity of Christianity was proclaimed at Antioch and consisted of God, his Word, and his Wisdom. Paul knew of the Paradise Trinity of Father, Son, and Spirit, but he seldom preached about it and made mention thereof in only a few of his letters to the newly forming churches. Even then, as did his fellow apostles, Paul confused Jesus, the Creator Son of the local universe, with the Second Person of Deity, the Eternal Son of Paradise.
104:1.12 (1144.9) 在基督后第一世纪末开始获得承认的基督教三位一体概念，是由万有之父、内巴顿(Nebadon)的造物之子以及萨尔文顿(Salvington)的神性职司、即该地方宇宙的母灵和该造物之子的造物伴侣所组成的。		104:1.12 (1144.9) The Christian concept of the Trinity, which began to gain recognition near the close of the first century after Christ, was comprised of the Universal Father, the Creator Son of Nebadon, and the Divine Minister of Salvington—Mother Spirit of the local universe and creative consort of the Creator Son.
104:1.13 (1145.1) 自从耶稣时代以来，有关天堂三位一体的事实身份在玉苒厦(Urantia)上未为人知（除了少数几个人受过特别启示以外），一直到它在这些启示性揭露中的呈现。不过尽管基督教的三位一体观念在事实上犯错了，但就灵性关系而言，它实际上是正确的。这一观念仅在其哲学蕴涵和宇宙学结论方面遭遇了尴尬：对于许多具有宇宙头脑的人来说，要相信神灵之第二位格、即无限三位一体的第二成员曾在玉苒厦上逗留过是极为困难的；尽管这在灵性上是正确的，但在实际上它并非是一个事实。迈克尔造物者们完全体现了永恒之子的神性，但他们并非该绝对性人格。		104:1.13 (1145.1) Not since the times of Jesus has the factual identity of the Paradise Trinity been known on Urantia (except by a few individuals to whom it was especially revealed) until its presentation in these revelatory disclosures. But though the Christian concept of the Trinity erred in fact, it was practically true with respect to spiritual relationships. Only in its philosophic implications and cosmological consequences did this concept suffer embarrassment: It has been difficult for many who are cosmic minded to believe that the Second Person of Deity, the second member of an infinite Trinity, once dwelt on Urantia; and while in spirit this is true, in actuality it is not a fact. The Michael Creators fully embody the divinity of the Eternal Son, but they are not the absolute personality.
2. 三位一体的一体性和神灵的复数性 ^top		2. Trinity Unity and Deity Plurality ^top
104:2.1 (1145.2) 一神论作为一种对多神论之不一致性的哲学性反抗而兴起，它起初通过伴有超自然活动之部门化的万神殿组织，之后通过对高于众神之一神的单一主神性抬升，最后则通过对具有最终价值之一神以外所有诸神的排除而发展起来。		104:2.1 (1145.2) Monotheism arose as a philosophic protest against the inconsistency of polytheism. It developed first through pantheon organizations with the departmentalization of supernatural activities, then through the henotheistic exaltation of one god above the many, and finally through the exclusion of all but the One God of final value.
104:2.2 (1145.3) 三位一体论出自对无法构想出一位具有无关宇宙重要性的去神人同形同性化单一神灵之一体性的经验性反对。假以时日，哲学易于将人格性品质从纯一神论的神灵概念中抽出，由此将这一无关之神的观念降至一种泛神论绝对者的地位。要理解一个与其他协同性人格存有没有任何平等人格关系之神的人格本质总是极为困难的。神灵身中的人格性要求这一神灵与其他同等人格性神灵存在关系。		104:2.2 (1145.3) Trinitarianism grows out of the experiential protest against the impossibility of conceiving the oneness of a deanthropomorphized solitary Deity of unrelated universe significance. Given a sufficient time, philosophy tends to abstract the personal qualities from the Deity concept of pure monotheism, thus reducing this idea of an unrelated God to the status of a pantheistic Absolute. It has always been difficult to understand the personal nature of a God who has no personal relationships in equality with other and co-ordinate personal beings. Personality in Deity demands that such Deity exist in relation to other and equal personal Deity.
104:2.3 (1145.4) 通过对三位一体概念的认知，人类心智有可能指望在某种程度上把握时空造物中爱心与律法的相互关系。通过灵性信仰，人类会获得对神之爱心的洞见，但不久便会发现这种灵性信仰对物质宇宙的命定律法没有任何影响。不论人对其作为天堂之父的神之信仰有多么坚定，不断扩展的宇宙视野会要求他也要对天堂神灵作为宇宙律法的实相予以承认，他要认识到三位一体的主权从天堂往外延伸，乃至掩蔽了三位永恒位格所属造物之子和造物之女所形成的不断进化的各个地方宇宙，而这三个位格的神灵联合便是天堂三位一体的事实与实相以及永恒不可分性。		104:2.3 (1145.4) Through the recognition of the Trinity concept the mind of man can hope to grasp something of the interrelationship of love and law in the time-space creations. Through spiritual faith man gains insight into the love of God but soon discovers that this spiritual faith has no influence on the ordained laws of the material universe. Irrespective of the firmness of man’s belief in God as his Paradise Father, expanding cosmic horizons demand that he also give recognition to the reality of Paradise Deity as universal law, that he recognize the Trinity sovereignty extending outward from Paradise and overshadowing even the evolving local universes of the Creator Sons and Creative Daughters of the three eternal persons whose deity union is the fact and reality and eternal indivisibility of the Paradise Trinity.
104:2.4 (1145.5) 而这同一天堂三位一体是一个真实的实体 -- 不是一个人格，但却是一个真正而绝对的实相；不是一个人格，但却与共存的人格 -- 即上父、上子和上灵的人格相容。三位一体是由三位天堂神灵结合而终归形成的一种超累加性神灵实相。三位一体的品质、特征和职能，并非只是三位天堂神灵之属性的累加；三位一体的职能是某种独特、原创之物，并非完全可从对上父、上子和上灵之属性的分析中预测出来。		104:2.4 (1145.5) And this selfsame Paradise Trinity is a real entity—not a personality but nonetheless a true and absolute reality; not a personality but nonetheless compatible with coexistent personalities—the personalities of the Father, the Son, and the Spirit. The Trinity is a supersummative Deity reality eventuating out of the conjoining of the three Paradise Deities. The qualities, characteristics, and functions of the Trinity are not the simple sum of the attributes of the three Paradise Deities; Trinity functions are something unique, original, and not wholly predictable from an analysis of the attributes of Father, Son, and Spirit.
104:2.5 (1146.1) 例如，主在世间时曾告诫其追随者，公平绝不是一种个人行为；它始终是一种集体职能，各神作为位格也不会管理公平。但他们却会作为一个集合的整体、作为天堂三位一体而履行这一职能。		104:2.5 (1146.1) For example: The Master, when on earth, admonished his followers that justice is never a personal act; it is always a group function. Neither do the Gods, as persons, administer justice. But they perform this very function as a collective whole, as the Paradise Trinity.
104:2.6 (1146.2) 对上父、上子和上灵之三位一体组合的概念把握，为人类心智接受某些其他三重性关系的呈现做好了准备。神学理性或许可被天堂三位一体的概念所完全满足，但哲学和宇宙学理性却需要对第一本源与中心其他三者联合性组合的认知，即无限者在其中以各种非上父性宇宙呈现能力运作的那些三者联合体 -- 亦即充满力、能量、力量、因果、反应、潜在、实在、引力、张力、模式、原理与统一之神的各种关系。		104:2.6 (1146.2) The conceptual grasp of the Trinity association of Father, Son, and Spirit prepares the human mind for the further presentation of certain other threefold relationships. Theological reason may be fully satisfied by the concept of the Paradise Trinity, but philosophical and cosmological reason demand the recognition of the other triune associations of the First Source and Center, those triunities in which the Infinite functions in various non-Father capacities of universal manifestation—the relationships of the God of force, energy, power, causation, reaction, potentiality, actuality, gravity, tension, pattern, principle, and unity.
3. 三位一体与三者联合体 ^top		3. Trinities and Triunities ^top
104:3.1 (1146.3) 在人类不时对神灵之三个位格所组成的三位一体把握理解的同时，一贯性会要求人类的智力觉察到，所有七个绝对之间有某些关系。但对天堂三位一体来说是真实的一切，对于三者联合体来说却未必是真实的，因为三者联合体是不同于三位一体的东西，在某些运作方面三者联合体或许与三位一体是类似的，但它在本质上与三位一体却绝不是同源的。		104:3.1 (1146.3) While mankind has sometimes grasped at an understanding of the Trinity of the three persons of Deity, consistency demands that the human intellect perceive that there are certain relationships between all seven Absolutes. But all that which is true of the Paradise Trinity is not necessarily true of a triunity, for a triunity is something other than a trinity. In certain functional aspects a triunity may be analogous to a trinity, but it is never homologous in nature with a trinity.
104:3.2 (1146.4) 凡人正在玉苒厦(Urantia)上经历一个充满扩张视野和扩展概念的伟大时代，而他的宇宙哲学必定会加速进化，以与人类思想之智性竞技场的扩展相同步。随着凡人之宇宙意识的扩展，他便会察觉到他在其物性科学、智性哲学和灵性洞见中发现的所有一切的相关性。伴随着在宇宙一体性方面的所有这一切信仰，人类仍会察觉到所有存在的多样性。尽管所有的概念涉及神灵不变性，但人类仍会察觉到他生活在一个充满不断变化和经验性成长的宇宙中。不管是否认识到灵性价值的存续，人类比以往任何时候都要认真对待有关力、能量和力量的数学应用和准数学应用。		104:3.2 (1146.4) Mortal man is passing through a great age of expanding horizons and enlarging concepts on Urantia, and his cosmic philosophy must accelerate in evolution to keep pace with the expansion of the intellectual arena of human thought. As the cosmic consciousness of mortal man expands, he perceives the interrelatedness of all that he finds in his material science, intellectual philosophy, and spiritual insight. Still, with all this belief in the unity of the cosmos, man perceives the diversity of all existence. In spite of all concepts concerning the immutability of Deity, man perceives that he lives in a universe of constant change and experiential growth. Regardless of the realization of the survival of spiritual values, man has ever to reckon with the mathematics and premathematics of force, energy, and power.
104:3.3 (1146.5) 在某种意义上，无限性所具的永恒完备性，必定要与进化宇宙的时间成长和其中经验性居民的不完满性相调和。在某种程度上，总体无穷的概念必定要被分割和限制，如此凡人智力和灵质性之魂才能把握这一具有最终价值和灵性化要义的概念。		104:3.3 (1146.5) In some manner the eternal repleteness of infinity must be reconciled with the time-growth of the evolving universes and with the incompleteness of the experiential inhabitants thereof. In some way the conception of total infinitude must be so segmented and qualified that the mortal intellect and the morontia soul can grasp this concept of final value and spiritualizing significance.
104:3.4 (1146.6) 尽管理性要求宇宙实相的一神论统一，但有限性体验却需要复数绝对者的假定，以及它们在宇宙关系方面的协调。若无协调性存在，便不会有绝对关系之多样性出现的可能性，便不会有差异、变量、修改、衰减、限定或是削减运作的机会。		104:3.4 (1146.6) While reason demands a monotheistic unity of cosmic reality, finite experience requires the postulate of plural Absolutes and of their co-ordination in cosmic relationships. Without co-ordinate existences there is no possibility for the appearance of diversity of absolute relationships, no chance for the operation of differentials, variables, modifiers, attenuators, qualifiers, or diminishers.
104:3.5 (1146.7) 在这些篇章中，总体实相（即无限性）被呈现为存在于以下七个绝对者之中：		104:3.5 (1146.7) In these papers total reality (infinity) has been presented as it exists in the seven Absolutes:
104:3.6 (1146.8) 1. 万有之父。		104:3.6 (1146.8) 1. The Universal Father.
104:3.7 (1146.9) 2. 永恒之子。		104:3.7 (1146.9) 2. The Eternal Son.
104:3.8 (1146.10) 3. 无限之灵。		104:3.8 (1146.10) 3. The Infinite Spirit.
104:3.9 (1147.1) 4. 天堂岛。		104:3.9 (1147.1) 4. The Isle of Paradise.
104:3.10 (1147.2) 5. 神灵绝对。		104:3.10 (1147.2) 5. The Deity Absolute.
104:3.11 (1147.3) 6. 万有性绝对。		104:3.11 (1147.3) 6. The Universal Absolute.
104:3.12 (1147.4) 7. 无条件绝对。		104:3.12 (1147.4) 7. The Unqualified Absolute.
104:3.13 (1147.5) 对于永恒之子来说是上父的第一本源与中心，对于天堂岛而言还是模式。他在上子身中是无条件的人格，但在神灵绝对身中却是潜在化的人格。上父是展现在天堂-哈沃纳(Havona)中的能量，与此同时，却又是隐藏在无条件绝对中的能量。这位无限者在共同行动者永不停息的行动中得以不断呈现，同时他也在万有性绝对充满补偿而又无所不包的活动中永恒运作着。就这样，上父与六个协调的绝对者相关联起来，就这样，所有这七者在遍及永恒的无尽循环中围绕着无限之圈。		104:3.13 (1147.5) The First Source and Center, who is Father to the Eternal Son, is also Pattern to the Paradise Isle. He is personality unqualified in the Son but personality potentialized in the Deity Absolute. The Father is energy revealed in Paradise-Havona and at the same time energy concealed in the Unqualified Absolute. The Infinite is ever disclosed in the ceaseless acts of the Conjoint Actor while he is eternally functioning in the compensating but enshrouded activities of the Universal Absolute. Thus is the Father related to the six co-ordinate Absolutes, and thus do all seven encompass the circle of infinity throughout the endless cycles of eternity.
104:3.14 (1147.6) 看来，具有绝对关系的三联体是不可避免的，在绝对层次和所有其他层次上，人格会寻求其他人格的协作。而三位天堂人格的协作，使得第一个三联体，即上父、上子和上灵的人格联合永恒化了。因为当这三个位格作为位格而结合起来联合运作时，他们藉此构建了一种具有运作统一性的三联体，而非三位一体 -- 一种有机实体 -- 不过尽管如此，三联体仍是一种三重性运作集合体。		104:3.14 (1147.6) It would seem that triunity of absolute relationships is inevitable. Personality seeks other personality association on absolute as well as on all other levels. And the association of the three Paradise personalities eternalizes the first triunity, the personality union of the Father, the Son, and the Spirit. For when these three persons, as persons, conjoin for united function, they thereby constitute a triunity of functional unity, not a trinity—an organic entity—but nonetheless a triunity, a threefold functional aggregate unanimity.
104:3.15 (1147.7) 天堂三位一体并非一种三联体，它并非一种运作体；而是未分的且不可分的神灵。上父、上子和上灵（作为位格）能维持一种与天堂三位一体的关系，因为三位一体是其未分的神灵。上父、上子和上灵与第一个三联体没有维持这种人格性关系，因为那是他们作为三个位格的运作联合体。只有作为三位一体 -- 一个未分的神灵 -- 他们才与其人格集合而成的三联体共同维持一种外在的关系。		104:3.15 (1147.7) The Paradise Trinity is not a triunity; it is not a functional unanimity; rather is it undivided and indivisible Deity. The Father, Son, and Spirit (as persons) can sustain a relationship to the Paradise Trinity, for the Trinity is their undivided Deity. The Father, Son, and Spirit sustain no such personal relationship to the first triunity, for that is their functional union as three persons. Only as the Trinity—as undivided Deity—do they collectively sustain an external relationship to the triunity of their personal aggregation.
104:3.16 (1147.8) 就这样，天堂三位一体在诸多绝对性关系中独特而立；有几种永存性的三联体，但却仅有一个永存性的三位一体。三联体并非是一个实体，它是运作性的，而非有机性的。它的成员是合伙人，而非法人。三联体的组成部分或许是实体，但三联体本身却是一种组合。		104:3.16 (1147.8) Thus does the Paradise Trinity stand unique among absolute relationships; there are several existential triunities but only one existential Trinity. A triunity is not an entity. It is functional rather than organic. Its members are partners rather than corporative. The components of the triunities may be entities, but a triunity itself is an association.
104:3.17 (1147.9) 然而，三位一体和三联体之间存在一点可比性：二者都会终归形成一些职能，它们不同于组成成员之属性的可识别性总计。不过，尽管它们由此从职能角度来说是可比较的，它们在其他方面则未展现出任何直截了当的关系。它们大致作为职能与结构的关系而有所关联，但三联体组合的职能却并非是三位一体结构或实体的职能。		104:3.17 (1147.9) There is, however, one point of comparison between trinity and triunity: Both eventuate in functions that are something other than the discernible sum of the attributes of the component members. But while they are thus comparable from a functional standpoint, they otherwise exhibit no categorical relationship. They are roughly related as the relation of function to structure. But the function of the triunity association is not the function of the trinity structure or entity.
104:3.18 (1147.10) 尽管如此，三者联合体却是真实的；它们非常真实。在它们身中，总体实相得以职能化，通过它们，万有之父对无限性的总体职能施加了即时而亲身的控制。		104:3.18 (1147.10) The triunities are nonetheless real; they are very real. In them is total reality functionalized, and through them does the Universal Father exercise immediate and personal control over the master functions of infinity.
4. 七个三者联合体 ^top		4. The Seven Triunities ^top
104:4.1 (1147.11) 在尝试对七个三者联合体的描述中，注意力要被导向这一事实，即万有之父是每一个三者联合体的首要成员。他现在是、过去是、将来永远是：第一万有性上父本源，绝对性中心，首要性起因，万有性支配者，无限性激发者，原初性统一体，无条件支撑者，神灵之第一位格，首要性宇宙模式，无限性之本质。万有之父是诸绝对的人格性起因；他是诸绝对之绝对。		104:4.1 (1147.11) In attempting the description of seven triunities, attention is directed to the fact that the Universal Father is the primal member of each. He is, was, and ever will be: the First Universal Father-Source, Absolute Center, Primal Cause, Universal Controller, Limitless Energizer, Original Unity, Unqualified Upholder, First Person of Deity, Primal Cosmic Pattern, and Essence of Infinity. The Universal Father is the personal cause of the Absolutes; he is the absolute of Absolutes.
104:4.2 (1148.1) 七个三者联合体的本质和意涵可被提为：		104:4.2 (1148.1) The nature and meaning of the seven triunities may be suggested as:
104:4.3 (1148.2) 第一个三联体 -- 人格意图类三联体。这是三位神灵人格的组合：		104:4.3 (1148.2) The First Triunity—the personal-purposive triunity. This is the grouping of the three Deity personalities:
104:4.4 (1148.3) 1. 万有之父。		104:4.4 (1148.3) 1. The Universal Father.
104:4.5 (1148.4) 2. 永恒之子。		104:4.5 (1148.4) 2. The Eternal Son.
104:4.6 (1148.5) 3. 无限之灵。		104:4.6 (1148.5) 3. The Infinite Spirit.
104:4.7 (1148.6) 这是爱心、仁慈和侍奉的三重联合 -- 即三个永恒天堂人格的意图性人格组合。这是神性友善、爱受造物、父般行动和促进扬升的组合。这首个三联体的神性人格是人格赠与、灵性授予和心智赋予之诸神。		104:4.7 (1148.6) This is the threefold union of love, mercy, and ministry—the purposive and personal association of the three eternal Paradise personalities. This is the divinely fraternal, creature-loving, fatherly-acting, and ascension-promoting association. The divine personalities of this first triunity are personality-bequeathing, spirit-bestowing, and mind-endowing Gods.
104:4.8 (1148.7) 这是具有无限意志的三联体；它在整个永恒当下以及所有过去-现在-未来的时间流动中运作。这一组合产生了意志无限性，并提供了人格性神灵对进化宇宙受造物进行自我展现所凭借的机制。		104:4.8 (1148.7) This is the triunity of infinite volition; it acts throughout the eternal present and in all of the past-present-future flow of time. This association yields volitional infinity and provides the mechanisms whereby personal Deity becomes self-revelatory to the creatures of the evolving cosmos.
104:4.9 (1148.8) 第二个三联体 -- 力量模式类三联体。无论是一个微小的终极子，一颗闪耀的恒星，还是一个旋转的星云，甚或是中央宇宙或超级宇宙，从最小的物质组织到最大的物质组织，始终都是源于这个三联体的职能所产生的物质模式 -- 即宇宙构型。这一组合包含：		104:4.9 (1148.8) The Second Triunity—the power-pattern triunity. Whether it be a tiny ultimaton, a blazing star, or a whirling nebula, even the central or superuniverses, from the smallest to the largest material organizations, always is the physical pattern—the cosmic configuration—derived from the function of this triunity. This association consists of:
104:4.10 (1148.9) 1. 上父-上子。		104:4.10 (1148.9) 1. The Father-Son.
104:4.11 (1148.10) 2. 天堂岛。		104:4.11 (1148.10) 2. The Paradise Isle.
104:4.12 (1148.11) 3. 共同行动者。		104:4.12 (1148.11) 3. The Conjoint Actor.
104:4.13 (1148.12) 能量是由第三本源与中心的宇宙代理者们所组织起来的；能量是依照天堂、即绝对物质化之模式而成形的，但上父-上子的临在却处在所有这一切永不停息的操作之后，二者的联合最先以伴随无限之灵、即共同行动者诞生而出现哈沃纳的方式激活了天堂模式。		104:4.13 (1148.12) Energy is organized by the cosmic agents of the Third Source and Center; energy is fashioned after the pattern of Paradise, the absolute materialization; but behind all of this ceaseless manipulation is the presence of the Father-Son, whose union first activated the Paradise pattern in the appearance of Havona concomitant with the birth of the Infinite Spirit, the Conjoint Actor.
104:4.14 (1148.13) 在宗教体验中，受造物与神相接触，而神就是爱，但这种灵性洞见决不会遮蔽对宇宙模式这一事实的智性认知，而该模式就是天堂。天堂人格们通过神性之爱的迷人力量，征得了所有受造物的自愿崇拜，并引领所有这些由灵所生的人格进入神之终局子民无尽服务的无上喜悦之中。第二个三联体是空间舞台的设计者，这些事件在这之上展开；它决定了宇宙构型之模式。		104:4.14 (1148.13) In religious experience, creatures make contact with the God who is love, but such spiritual insight must never eclipse the intelligent recognition of the universe fact of the pattern which is Paradise. The Paradise personalities enlist the freewill adoration of all creatures by the compelling power of divine love and lead all such spirit-born personalities into the supernal delights of the unending service of the finaliter sons of God. The second triunity is the architect of the space stage whereon these transactions unfold; it determines the patterns of cosmic configuration.
104:4.15 (1148.14) 爱心或许描绘了第一个三联体的神性特征，但模式却是第二个三联体的星际显现。第一个三联体是对于进化人格而言，第二个三联体则是对于进化宇宙而言。模式与人格是第一本源与中心之行为的两大显现；无论要理解它有多么困难，但力量-模式与爱心人格是同一宇宙实相却是真实的；天堂岛和永恒之子是万有之父性力莫测本质协同而又恰恰相反的展现。		104:4.15 (1148.14) Love may characterize the divinity of the first triunity, but pattern is the galactic manifestation of the second triunity. What the first triunity is to evolving personalities, the second triunity is to the evolving universes. Pattern and personality are two of the great manifestations of the acts of the First Source and Center; and no matter how difficult it may be to comprehend, it is nonetheless true that the power-pattern and the loving person are one and the same universal reality; the Paradise Isle and the Eternal Son are co-ordinate but antipodal revelations of the unfathomable nature of the Universal Father-Force.
104:4.16 (1149.1) 第三个三联体 -- 灵性进化类三联体。灵性显现之整体在这一组合中起始和终结，它包括：		104:4.16 (1149.1) The Third Triunity—the spirit-evolutional triunity. The entirety of spiritual manifestation has its beginning and end in this association, consisting of:
104:4.17 (1149.2) 1. 万有之父。		104:4.17 (1149.2) 1. The Universal Father.
104:4.18 (1149.3) 2. 上子-上灵。		104:4.18 (1149.3) 2. The Son-Spirit.
104:4.19 (1149.4) 3. 神灵绝对。		104:4.19 (1149.4) 3. The Deity Absolute.
104:4.20 (1149.5) 从灵性潜能到天堂属灵，所有属灵都会在这一由上父之纯灵性本质、上子-上灵之活跃灵性价值和神灵绝对之无限灵性潜能所形成的三联性组合中找到实相表达。属灵的永存性价值在这一三联体中拥有其原生的起源、完满的显现以及最终的天命。		104:4.20 (1149.5) From spirit potency to Paradise spirit, all spirit finds reality expression in this triune association of the pure spirit essence of the Father, the active spirit values of the Son-Spirit, and the unlimited spirit potentials of the Deity Absolute. The existential values of spirit have their primordial genesis, complete manifestation, and final destiny in this triunity.
104:4.21 (1149.6) 上父存在于属灵之前；上子-上灵则作为活跃的创造之灵而运作；神灵绝对则作为无所不包之灵、乃至超出灵之外而存在。		104:4.21 (1149.6) The Father exists before spirit; the Son-Spirit functions as active creative spirit; the Deity Absolute exists as all-encompassing spirit, even beyond spirit.
104:4.22 (1149.7) 第四个三联体 -- 能量无限类三联体。在这一三联体中，有使得从空间潜势到单一能的所有能量实相之起始和终结永恒化。这一分组包括以下：		104:4.22 (1149.7) The Fourth Triunity—the triunity of energy infinity. Within this triunity there eternalizes the beginnings and the endings of all energy reality, from space potency to monota. This grouping embraces the following:
104:4.23 (1149.8) 1. 上父-上灵。		104:4.23 (1149.8) 1. The Father-Spirit.
104:4.24 (1149.9) 2. 天堂岛。		104:4.24 (1149.9) 2. The Paradise Isle.
104:4.25 (1149.10) 3. 无条件绝对。		104:4.25 (1149.10) 3. The Unqualified Absolute.
104:4.26 (1149.11) 天堂是宇宙力能激活中心 -- 第一本源与中心之宇宙位置，无条件绝对之宇宙聚焦点，所有能量之源。永存性临在于这一三联体之内的是无限宇宙之能量潜势，大宇宙和主宇宙只是其部分呈现。		104:4.26 (1149.11) Paradise is the center of the force-energy activation of the cosmos—the universe position of the First Source and Center, the cosmic focal point of the Unqualified Absolute, and the source of all energy. Existentially present within this triunity is the energy potential of the cosmos-infinite, of which the grand universe and the master universe are only partial manifestations.
104:4.27 (1149.12) 第四个三联体绝对地控制着宇宙能量的诸多基本单元，并将它们从无条件绝对的掌控中释放出来，成正比的出现在具有控制和稳定不断变形宇宙之次绝对能力的诸个经验性神灵的身中。		104:4.27 (1149.12) The fourth triunity absolutely controls the fundamental units of cosmic energy and releases them from the grasp of the Unqualified Absolute in direct proportion to the appearance in the experiential Deities of subabsolute capacity to control and stabilize the metamorphosing cosmos.
104:4.28 (1149.13) 这一三联体便是力与能量。无条件绝对的无尽可能性集中在天堂岛的绝对质周围，从那里向原本处于静态静止的无条件绝对散发出难以想象的搅动。无限宇宙之物质性天堂心脏的无尽搏动，与第一本源与中心这一无限激发者深不可测的模式和难以探究的计划相合拍。		104:4.28 (1149.13) This triunity is force and energy. The endless possibilities of the Unqualified Absolute are centered around the absolutum of the Isle of Paradise, whence emanate the unimaginable agitations of the otherwise static quiescence of the Unqualified. And the endless throbbing of the material Paradise heart of the infinite cosmos beats in harmony with the unfathomable pattern and the unsearchable plan of the Infinite Energizer, the First Source and Center.
104:4.29 (1149.14) 第五个三联体 -- 反应无限类三联体。这一组合包括：		104:4.29 (1149.14) The Fifth Triunity—the triunity of reactive infinity. This association consists of:
104:4.30 (1149.15) 1. 万有之父。		104:4.30 (1149.15) 1. The Universal Father.
104:4.31 (1149.16) 2. 万有性绝对。		104:4.31 (1149.16) 2. The Universal Absolute.
104:4.32 (1149.17) 3. 无条件绝对。		104:4.32 (1149.17) 3. The Unqualified Absolute.
104:4.33 (1149.18) 这一组合产生了对非神灵实相领域内所有可实际化物之职能无限性认知的永恒化。这一三联体对其他三联体的意志性、因果性、张力性和模式性作用与临在显现出了无限制的反应能力。		104:4.33 (1149.18) This grouping yields the eternalization of the functional infinity realization of all that is actualizable within the domains of nondeity reality. This triunity manifests unlimited reactive capacity to the volitional, causative, tensional, and patternal actions and presences of the other triunities.
104:4.34 (1150.1) 第六个三联体 -- 宇宙组合神灵类三联体。这一分组包括：		104:4.34 (1150.1) The Sixth Triunity—the triunity of cosmic-associated Deity. This grouping consists of:
104:4.35 (1150.2) 1. 万有之父。		104:4.35 (1150.2) 1. The Universal Father.
104:4.36 (1150.3) 2. 神灵绝对。		104:4.36 (1150.3) 2. The Deity Absolute.
104:4.37 (1150.4) 3. 万有性绝对。		104:4.37 (1150.4) 3. The Universal Absolute.
104:4.38 (1150.5) 这是宇宙内神灵、即神灵之内在性连同神灵之超越性的组合。这是无限层次上的神性向那些位于神灵化实相领域之外实相的最后延伸。		104:4.38 (1150.5) This is the association of Deity-in-the-cosmos, the immanence of Deity in conjunction with the transcendence of Deity. This is the last outreach of divinity on the levels of infinity toward those realities which lie outside the domain of deified reality.
104:4.39 (1150.6) 第七个三联体 -- 无限统一类三联体。这是得以在时间和永恒中职能性显现之无限性的统一，是现实物与潜在物的协调统一。这一分组包括：		104:4.39 (1150.6) The Seventh Triunity—the triunity of infinite unity. This is the unity of infinity functionally manifest in time and eternity, the co-ordinate unification of actuals and potentials. This group consists of:
104:4.40 (1150.7) 1. 万有之父。		104:4.40 (1150.7) 1. The Universal Father.
104:4.41 (1150.8) 2. 共同行动者。		104:4.41 (1150.8) 2. The Conjoint Actor.
104:4.42 (1150.9) 3. 万有性绝对。		104:4.42 (1150.9) 3. The Universal Absolute.
104:4.43 (1150.10) 共同行动者广泛地整合了所有显现层次一切现实化实相的不同职能方面，从有限层次经由超越层次，往上到绝对层次。万有性绝对则完美地弥补了固有于一切不完满实相不同方面中的差异，从主动意志与因果类神灵实相的无限潜在性，到无条件绝对所属不可思议领域内静态、反应性非神灵实相的无尽可能性。		104:4.43 (1150.10) The Conjoint Actor universally integrates the varying functional aspects of all actualized reality on all levels of manifestation, from finites through transcendentals and on to absolutes. The Universal Absolute perfectly compensates the differentials inherent in the varying aspects of all incomplete reality, from the limitless potentialities of active-volitional and causative Deity reality to the boundless possibilities of static, reactive, nondeity reality in the incomprehensible domains of the Unqualified Absolute.
104:4.44 (1150.11) 当他们在这一三联体中运作时，共同行动者和万有性绝对会对神灵与非神灵临在做出同样反应，第一本源与中心也是如此，他在这一关系中实际上在概念上与我是别无二致。		104:4.44 (1150.11) As they function in this triunity, the Conjoint Actor and the Universal Absolute are alike responsive to Deity and to nondeity presences, as also is the First Source and Center, who in this relationship is to all intents and purposes conceptually indistinguishable from the I AM.
104:4.45 (1150.12) 这些近似说法足以阐明三者联合体的概念了。由于不知晓三者联合体之终极层次，你们无法全面理解前七个。尽管我们认为，尝试进一步阐明并非明智，但我们要说的是，第一本源与中心有十五个三者联合性组合，八个未在这些篇章中予以启示。这些未予启示的组合，涉及超出了至高性体验层次以外的实相、现实物和潜在物。		104:4.45 (1150.12) These approximations are sufficient to elucidate the concept of the triunities. Not knowing the ultimate level of the triunities, you cannot fully comprehend the first seven. While we do not deem it wise to attempt any further elaboration, we may state that there are fifteen triune associations of the First Source and Center, eight of which are unrevealed in these papers. These unrevealed associations are concerned with realities, actualities, and potentialities which are beyond the experiential level of supremacy.
104:4.46 (1150.13) 三者联合体是无限性的职能平衡之轮，七个无限类绝对者之独特性的合一。正是三者联合体的永存性临在，使得上父-我是得以体验职能无限性的统一，尽管将无限性的多样化注入了七个绝对者之中。第一本源与中心是所有三者联合体的统一性成员；在他身中万物都有其无条件起始、永恒存在和无限天命 -- “万物靠它而立。”		104:4.46 (1150.13) The triunities are the functional balance wheel of infinity, the unification of the uniqueness of the Seven Infinity Absolutes. It is the existential presence of the triunities that enables the Father-I AM to experience functional infinity unity despite the diversification of infinity into seven Absolutes. The First Source and Center is the unifying member of all triunities; in him all things have their unqualified beginnings, eternal existences, and infinite destinies—“in him all things consist.”
104:4.47 (1150.14) 尽管这些组合无法增大上父-我是的无限性，但它们确实看起来令其实相的诸多次无限性和次绝对性显现成为可能。这七个三者联合体令多能性倍增，令新的深度永恒化，令新的价值神灵化，令新的潜在性显露，令新的意涵呈现；而所有这些在时空中和永恒宇宙中的多样显现，永存于我是原初无限性的假定停滞之中。		104:4.47 (1150.14) Although these associations cannot augment the infinity of the Father-I AM, they do appear to make possible the subinfinite and subabsolute manifestations of his reality. The seven triunities multiply versatility, eternalize new depths, deitize new values, disclose new potentialities, reveal new meanings; and all these diversified manifestations in time and space and in the eternal cosmos are existent in the hypothetical stasis of the original infinity of the I AM.
5. 三者一组 ^top		5. Triodities ^top
104:5.1 (1151.1) 有某些其他的三者联合关系并非是上父构建的，但它们并非是真正的三者联合体，它们始终与上父类三者联合体有所区别。它们有不同的称谓，组合性三者联合体，协同性三者联合体，以及三者一组。它们是继三者联合体之存在而起的。其中两种组合按如下构成：		104:5.1 (1151.1) There are certain other triune relationships which are non-Father in constitution, but they are not real triunities, and they are always distinguished from the Father triunities. They are called variously, associate triunities, co-ordinate triunities, and triodities. They are consequential to the existence of the triunities. Two of these associations are constituted as follows:
104:5.2 (1151.2) 现实类三者一组。这一三者一组包含了三个绝对现实物的相互关系：		104:5.2 (1151.2) The Triodity of Actuality. This triodity consists in the interrelationship of the three absolute actuals:
104:5.3 (1151.3) 1. 永恒之子。		104:5.3 (1151.3) 1. The Eternal Son.
104:5.4 (1151.4) 2. 天堂岛。		104:5.4 (1151.4) 2. The Paradise Isle.
104:5.5 (1151.5) 3. 共同行动者。		104:5.5 (1151.5) 3. The Conjoint Actor.
104:5.6 (1151.6) 永恒之子是灵性实相之绝对，即绝对人格。天堂岛是宇宙实相之绝对，即绝对模式。共同行动者是心智实相之绝对，即绝对灵性实相和人格力量之永存性神灵合成的协调者。这一三者联合性组合终归形成为现实化实相之总计、即灵性、宇宙性或心智性实相的协调。它在现实方面是无条件的。		104:5.6 (1151.6) The Eternal Son is the absolute of spirit reality, the absolute personality. The Paradise Isle is the absolute of cosmic reality, the absolute pattern. The Conjoint Actor is the absolute of mind reality, the co-ordinate of absolute spirit reality, and the existential Deity synthesis of personality and power. This triune association eventuates the co-ordination of the sum total of actualized reality—spirit, cosmic, or mindal. It is unqualified in actuality.
104:5.7 (1151.7) 潜在类三者一组。这一三者一组包含了三位潜在性绝对的组合：		104:5.7 (1151.7) The Triodity of Potentiality. This triodity consists in the association of the three Absolutes of potentiality:
104:5.8 (1151.8) 1. 神灵绝对。		104:5.8 (1151.8) 1. The Deity Absolute.
104:5.9 (1151.9) 2. 万有性绝对。		104:5.9 (1151.9) 2. The Universal Absolute.
104:5.10 (1151.10) 3. 无条件绝对。		104:5.10 (1151.10) 3. The Unqualified Absolute.
104:5.11 (1151.11) 就这样，所有潜在的能量实相（灵性的、心智性的或宇宙性）的无限性储备得以相互关联起来了。这一组合产生了所有潜在能量实相的组合。它在潜在上是无限的。		104:5.11 (1151.11) Thus are interassociated the infinity reservoirs of all latent energy reality—spirit, mindal, or cosmic. This association yields the integration of all latent energy reality. It is infinite in potential.
104:5.12 (1151.12) 正如三者联合体主要涉及无限性的职能性统一一样，三者一组也涉及了经验性神灵的宇宙性出现。诸个三者联合体间接涉及了经验性神灵（至高性、终极性和绝对性的），但诸个三者一组却直接涉及到他们。它们出现在至高存在者逐渐出现的力量-人格合成中。而对于时空受造物们来说，至高存在者是我是一体性的一种展示。		104:5.12 (1151.12) As the triunities are primarily concerned with the functional unification of infinity, so are triodities involved in the cosmic appearance of experiential Deities. The triunities are indirectly concerned, but the triodities are directly concerned, in the experiential Deities—Supreme, Ultimate, and Absolute. They appear in the emerging power-personality synthesis of the Supreme Being. And to the time creatures of space the Supreme Being is a revelation of the unity of the I AM.
104:5.13 (1151.13) [由内巴顿(Nebadon)的一位麦基洗德所呈献。]		104:5.13 (1151.13) [Presented by a Melchizedek of Nebadon.]