第115篇		Paper 115
至高存在者		The Supreme Being
115:0.1 (1260.1) 就上父而言，父子关系是伟大的关系。就神之至高者而言，成就是达到地位的先决条件 --一个人不但必须要有所作为，而且还要有所成就。		115:0.1 (1260.1) WITH God the Father, sonship is the great relationship. With God the Supreme, achievement is the prerequisite to status—one must do something as well as be something.
1. 概念框架的相对性 ^top		1. Relativity of Concept Frames ^top
115:1.1 (1260.2) 所有心智，无论是高等的还是低等的，若非都有天生能力来形成一种宇宙框架而在其中思考，那么局部的、不完整的、不断进化的智能存有，在主宇宙中将是无助的，将无法形成最初的理性思维模式。若心智无法弄清结论，若它无法参透真正起因，那么这类心智无疑会假定结论和编造起因，以致它可以在这些心智创造的假定框架内拥有一种逻辑思维模式。尽管这种提供受造物思考的宇宙框架对于理智运作是必不可少的，但无一例外的是，它们或多或少是错误的。		115:1.1 (1260.2) Partial, incomplete, and evolving intellects would be helpless in the master universe, would be unable to form the first rational thought pattern, were it not for the innate ability of all mind, high or low, to form a universe frame in which to think. If mind cannot fathom conclusions, if it cannot penetrate to true origins, then will such mind unfailingly postulate conclusions and invent origins that it may have a means of logical thought within the frame of these mind-created postulates. And while such universe frames for creature thought are indispensable to rational intellectual operations, they are, without exception, erroneous to a greater or lesser degree.
115:1.2 (1260.3) 对宇宙的诸多概念框架仅是相对真实的；它们是些可供使用的脚手架，在不断扩大的宇宙理解的诸多扩展面前必定最终会让路。对真、美、善、道德、伦理、责任、爱、神性、起源、存在、目的、天命、时间、空间乃至神灵的诸多理解，仅是相对真实的。神远不仅是一位上父，但上父却是人对神的最高概念；尽管如此，对造物主-受造物关系的这种父子性描述，将会被那些将会在奥温顿(Orvonton)、哈沃纳(Havona)当中和天堂上所获得的对神灵的超凡人概念所扩增。人类必定要在一种凡人的宇宙框架中思考，但那并不意味着他无法预想其他思考可发生于其中的更高等框架。		115:1.2 (1260.3) Conceptual frames of the universe are only relatively true; they are serviceable scaffolding which must eventually give way before the expansions of enlarging cosmic comprehension. The understandings of truth, beauty, and goodness, morality, ethics, duty, love, divinity, origin, existence, purpose, destiny, time, space, even Deity, are only relatively true. God is much, much more than a Father, but the Father is man’s highest concept of God; nonetheless, the Father-Son portrayal of Creator-creature relationship will be augmented by those supermortal conceptions of Deity which will be attained in Orvonton, in Havona, and on Paradise. Man must think in a mortal universe frame, but that does not mean that he cannot envision other and higher frames within which thought can take place.
115:1.3 (1260.4) 为了促进凡人对众多宇宙所组成宇宙的理解，不同层次的宇宙实相被命名为有限性的、绝限性和绝对性的。在这些层次中，只有绝对性的是无条件永恒的，真正永存的。绝限物和有限物是最初原生的绝对无限性实相的衍生物、改型物、限定物和降格物。		115:1.3 (1260.4) In order to facilitate mortal comprehension of the universe of universes, the diverse levels of cosmic reality have been designated as finite, absonite, and absolute. Of these only the absolute is unqualifiedly eternal, truly existential. Absonites and finites are derivatives, modifications, qualifications, and attenuations of the original and primordial absolute reality of infinity.
115:1.4 (1260.5) 有限者领域藉着神的永恒性意图而存在。有限受造物们，无论是高等的还是低等的，或许会就有限者在宇宙体制中的必要性提出诸多理论，并且那样做了，但归根结底，它之所以存在，是因为神意志使然。若不诉诸于祖先存在、即造物主或是创生者们的先前行为和先存意志，宇宙无法得以解释，有限受造物也无法对其自身存在提供一个合理的理由。		115:1.4 (1260.5) The realms of the finite exist by virtue of the eternal purpose of God. Finite creatures, high and low, may propound theories, and have done so, as to the necessity of the finite in the cosmic economy, but in the last analysis it exists because God so willed. The universe cannot be explained, neither can a finite creature offer a rational reason for his own individual existence without appealing to the prior acts and pre-existent volition of ancestral beings, Creators or procreators.
2. 至高性的绝对性基础 ^top		2. The Absolute Basis for Supremacy ^top
115:2.1 (1261.1) 从永存者的立场来看，所有星系中绝无新事会发生，因为我是所固有的无限性之完满，在七个绝对者中永恒性地存在，在诸多三位一体中职能性地关联，在诸多三者一组中发散性地关联。但无限性以此方式永存性地存在于这些绝对性组合中的事实，决不会使之无法实现新的宇宙经验物。从一个有限受造物的立场来看，无限性包含了潜在的东西，与具有未来可能性而非当下实在性同类的东西。		115:2.1 (1261.1) From the existential standpoint, nothing new can happen throughout the galaxies, for the completion of infinity inherent in the I AM is eternally present in the seven Absolutes, is functionally associated in the triunities, and is transmitively associated in the triodities. But the fact that infinity is thus existentially present in these absolute associations in no way makes it impossible to realize new cosmic experientials. From a finite creature’s viewpoint, infinity contains much that is potential, much that is on the order of a future possibility rather than a present actuality.
115:2.2 (1261.2) 价值是宇宙实相中一种独特的要素。我们并不理解任何无限物和神性物的价值如何可能得以增加。但我们却发现，即便在与无限神灵的关系中，意涵也可得以改变，若非得以扩增的话。对于经验性宇宙来说，即便神性价值也会因对实相意涵的扩大理解而作为实在物得以增加。		115:2.2 (1261.2) Value is a unique element in universe reality. We do not comprehend how the value of anything infinite and divine could possibly be increased. But we discover that meanings can be modified if not augmented even in the relations of infinite Deity. To the experiential universes even divine values are increased as actualities by enlarged comprehension of reality meanings.
115:2.3 (1261.3) 在所有经验性层次上的宇宙创造和演化的整个计划，看似就是一个将潜在物转化为实在物的问题；而这一转变与空间潜势领域、心智潜势领域和属灵潜势领域同等相关。		115:2.3 (1261.3) The entire scheme of universal creation and evolution on all experiencing levels is apparently a matter of the conversion of potentialities into actualities; and this transmutation has to do equally with the realms of space potency, mind potency, and spirit potency.
115:2.4 (1261.4) 宇宙可能物得以变成实际存在所凭借的外在方法依层次而有所不同，无论是有限层次中的经验性演化，还是绝限层次中的经验性终归化，永存无限性在无所不包中确实是无条件性的，乃至这一无所不包性必定、必然包含了进化性有限经验的可能性。而这种经验性成长的可能性，通过濒临至高者以及在至高者之中的三者一组关系而成为一种宇宙实在物。		115:2.4 (1261.4) The apparent method whereby the possibilities of the cosmos are brought into actual existence varies from level to level, being experiential evolution in the finite and experiential eventuation in the absonite. Existential infinity is indeed unqualified in all-inclusiveness, and this very all-inclusiveness must, perforce, encompass even the possibility for evolutionary finite experiencing. And the possibility for such experiential growth becomes a universe actuality through triodity relationships impinging upon and in the Supreme.
3. 原初者、实在者和潜在者 ^top		3. Original, Actual, and Potential ^top
115:3.1 (1261.5) 绝对性宇宙在概念上是没有限制的；要定义这一原初实相的范围和本质，就是要将限定置于无限性之上，将纯粹的永恒性概念降格。无限永恒者、永恒无限者的观念，在范围上是无条件的，在事实上是绝对性的。玉苒厦(Urantia)的过去、现在或是未来，都没有任何语言足以表达无限性实相或是实相的无限性。人类、即无限宇宙中的一种有限受造物，必定会满足于他对那一无限无边、无始无终存在之扭曲性反思和降格的概念，对它的理解真的超出了他的能力以外。		115:3.1 (1261.5) The absolute cosmos is conceptually without limit; to define the extent and nature of this primal reality is to place qualifications upon infinity and to attenuate the pure concept of eternity. The idea of the infinite-eternal, the eternal-infinite, is unqualified in extent and absolute in fact. There is no language in the past, present, or future of Urantia adequate to express the reality of infinity or the infinity of reality. Man, a finite creature in an infinite cosmos, must content himself with distorted reflections and attenuated conceptions of that limitless, boundless, never-beginning, never-ending existence the comprehension of which is really beyond his ability.
115:3.2 (1261.6) 心智若无法最先试图打破绝对者概念之统一性，它便无法指望理解这一实相。心智会使所有发散物统一起来，但在这些发散物缺席时，心智便无法找到试图形成理解新概念的基础。		115:3.2 (1261.6) Mind can never hope to grasp the concept of an Absolute without attempting first to break the unity of such a reality. Mind is unifying of all divergencies, but in the very absence of such divergencies, mind finds no basis upon which to attempt to formulate understanding concepts.
115:3.3 (1261.7) 在人类尝试理解之前，无限性之原生停滞态需要分割。无限性当中存在一种统一性，它已在这些篇章中被表达为我是 -- 即受造物心智的最初假定。但受造物永远无法理解，何以这种统一性会变成二元性、三联性和多样性，与此同时还保留一种无条件的统一性。人类在停下来思考三位一体之不可分神灵伴随神之复数位格化身时，会遇到类似问题。		115:3.3 (1261.7) The primordial stasis of infinity requires segmentation prior to human attempts at comprehension. There is a unity in infinity which has been expressed in these papers as the I AM—the premier postulate of the creature mind. But never can a creature understand how it is that this unity becomes duality, triunity, and diversity while yet remaining an unqualified unity. Man encounters a similar problem when he pauses to contemplate the undivided Deity of Trinity alongside the plural personalization of God.
115:3.4 (1262.1) 正是由于人类与无限性之间的距离，导致了这一概念仅被表达为一个词。尽管无限性在一方面是统一性，而在另一方面它却又是没有终结或限制的多样性。无限性，在它被有限类智能存有们所观察时，是受造物哲学和有限者形而上学的最大悖论。尽管人类的灵性本质在对无限上父的崇拜体验中向上伸展，但人类的智性理解能力却因至高存在者的最高概念而耗尽。超出至高者以外，概念越来越多成为名字而已；它们越来越少成为实相的真正指涉；它们越来越成为受造物对超有限者有限理解的投射。		115:3.4 (1262.1) It is only man’s distance from infinity that causes this concept to be expressed as one word. While infinity is on the one hand UNITY, on the other it is DIVERSITY without end or limit. Infinity, as it is observed by finite intelligences, is the maximum paradox of creature philosophy and finite metaphysics. Though man’s spiritual nature reaches up in the worship experience to the Father who is infinite, man’s intellectual comprehension capacity is exhausted by the maximum conception of the Supreme Being. Beyond the Supreme, concepts are increasingly names; less and less are they true designations of reality; more and more do they become the creature’s projection of finite understanding toward the superfinite.
115:3.5 (1262.2) 对绝对层次的一种基本概念，涉及了三个方面的假定：		115:3.5 (1262.2) One basic conception of the absolute level involves a postulate of three phases:
115:3.6 (1262.3) 1. 原初者。对第一本源与中心的无条件概念，所有实相起源之我是的那一源头显化。		115:3.6 (1262.3) 1. The Original. The unqualified concept of the First Source and Center, that source manifestation of the I AM from which all reality takes origin.
115:3.7 (1262.4) 2. 实在者。三个实在类绝对者，即第二本源与中心、第三本源与中心和天堂本源与中心的联合。永恒之子、无限之灵和天堂岛的这一三者一组，构成了对第一本源与中心之原初性的实在展现。		115:3.7 (1262.4) 2. The Actual. The union of the three Absolutes of actuality, the Second, Third, and Paradise Sources and Centers. This triodity of the Eternal Son, the Infinite Spirit, and the Paradise Isle constitutes the actual revelation of the originality of the First Source and Center.
115:3.8 (1262.5) 3. 潜在者。三个潜在类绝对者，即神灵绝对、无条件绝对和万有性绝对的联合。永存潜在性的这一三者一组，构成了对第一本源与中心之原初性的潜在展现。		115:3.8 (1262.5) 3. The Potential. The union of the three Absolutes of potentiality, the Deity, Unqualified, and Universal Absolutes. This triodity of existential potentiality constitutes the potential revelation of the originality of the First Source and Center.
115:3.9 (1262.6) 原初者、实在者和潜在者的相互关联，在无限性中产生了张力，它们导致了所有宇宙成长的可能性；而成长则是七重者、至高者和终极者的本质。		115:3.9 (1262.6) The interassociation of the Original, the Actual, and the Potential yields the tensions within infinity which result in the possibility for all universe growth; and growth is the nature of the Sevenfold, the Supreme, and the Ultimate.
115:3.10 (1262.7) 在神灵绝对、万有性绝对和无条件绝对的组合中，潜在性是绝对性的，而实在性则是新兴性的；在第二本源与中心、第三本源与中心和天堂本源与中心的组合中，实在性是绝对性的，而潜在性则是新兴性的；在第一本源与中心的原初性方面，我们无法说实在性或潜在性是永存性的或是新兴性的 -- 上父即是。		115:3.10 (1262.7) In the association of the Deity, Universal, and Unqualified Absolutes, potentiality is absolute while actuality is emergent; in the association of the Second, Third, and Paradise Sources and Centers, actuality is absolute while potentiality is emergent; in the originality of the First Source and Center, we cannot say that either actuality or potentiality is either existent or emergent — the Father is.
115:3.11 (1262.8) 从时间立场来看，实在者是昔在和今在者；潜在者是正在成为者和将在者；原初者则是常在者。从永恒立场来看，原初者、实在者和潜在者之间的差异并非如此明显。这些三联性品质在天堂永恒层次上并非如此显著。在永恒中一切如是 -- 只是一切还未在时空中得以展示。		115:3.11 (1262.8) From the time viewpoint, the Actual is that which was and is; the Potential is that which is becoming and will be; the Original is that which is. From the eternity viewpoint, the differences between the Original, the Actual, and the Potential are not thus apparent. These triune qualities are not so distinguished on Paradise-eternity levels. In eternity all is—only has all not yet been revealed in time and space.
115:3.12 (1262.9) 从受造物立场来看，实在性是实质，潜在性则是容量。实在性存在于最中央，并从那儿扩展到外围无限中；潜在性从无限性外围往内进发，并在万物之中心汇聚。原初性是之前引起并之后平衡从潜在物到实在物之实相蜕变和存在实在物之潜在化循环这一双重运动的。		115:3.12 (1262.9) From a creature’s viewpoint, actuality is substance, potentiality is capacity. Actuality exists centermost and expands therefrom into peripheral infinity; potentiality comes inward from the infinity periphery and converges at the center of all things. Originality is that which first causes and then balances the dual motions of the cycle of reality metamorphosis from potentials to actuals and the potentializing of existing actuals.
115:3.13 (1262.10) 三个潜在类绝对者在纯永恒的宇宙层次上运作，因此从不会在次绝对的层次上按此运作。在渐趋下降的实相层次上，这一潜在性三者一组和终极者一起显现，并在至高者身上显现。潜在者或许就某个次绝对层次上的一部分而言未能时间实在化，但在集合体方面却从不会如此。神之意志最终确实会盛行，并不总是涉及个体，但却无不涉及总体。		115:3.13 (1262.10) The three Absolutes of potentiality are operative on the purely eternal level of the cosmos, hence never function as such on subabsolute levels. On the descending levels of reality the triodity of potentiality is manifest with the Ultimate and upon the Supreme. The potential may fail to time-actualize with respect to a part on some subabsolute level, but never in the aggregate. The will of God does ultimately prevail, not always concerning the individual but invariably concerning the total.
115:3.14 (1263.1) 正是实在性的这一三者一组，才使得宇宙的永存者们拥有了其中心；无论是属灵、心智还是能量，所有都汇集于上子、上灵和天堂的这一组合中。属灵上子的人格是所有宇宙中所有人格的主模式。天堂岛的实质是完美哈沃纳(Havona)正在完美化展现之超级宇宙的主模式。共同行动者一方面是宇宙能量的心智激活者，属灵性意图的概念化者，另一方面又是物质层次数学性因果与灵性层次意志性目的动机的整合者。在一个有限的宇宙中，对其来说，上子、上灵和天堂在终极者身上运作，因为他受到至高者所制约限定。		115:3.14 (1263.1) It is in the triodity of actuality that the existents of the cosmos have their center; be it spirit, mind, or energy, all center in this association of the Son, the Spirit, and Paradise. The personality of the spirit Son is the master pattern for all personality throughout all universes. The substance of the Paradise Isle is the master pattern of which Havona is a perfect, and the superuniverses are a perfecting, revelation. The Conjoint Actor is at one and the same time the mind activation of cosmic energy, the conceptualization of spirit purpose, and the integration of the mathematical causes and effects of the material levels with the volitional purposes and motives of the spiritual level. In and to a finite universe the Son, Spirit, and Paradise function in and upon the Ultimate as he is conditioned and qualified in the Supreme.
115:3.15 (1263.2) （神灵的）实在性，是人类在天堂扬升中所寻求之物。（人类神性的）潜在性是人类在那一寻求中所演进之物。原初者是令实在之人、潜在之人和永恒之人共存和整合得以可能者。		115:3.15 (1263.2) Actuality (of Deity) is what man seeks in the Paradise ascent. Potentiality (of human divinity) is what man evolves in that search. The Original is what makes possible the coexistence and integration of man the actual, man the potential, and man the eternal.
115:3.16 (1263.3) 宇宙的最终动态与实相从潜在态到实在态的持续不断转换有关。在理论上，这一转变或许会有一个终结，但事实上这是不可能的，因为潜在者和实在者都被纳入了原初者（我是）当中，这一密切同一性使得永远不可能对宇宙的发展进步设置一种限制。与我是相同一的任何东西永远无法找到进步之终结，因为我是之潜在物的实在性是绝对性的，而我是之实在物的潜在性也是绝对性的。实在物总是将会开启对迄今不可能之潜在物实现的新渠道 -- 每一个人类决定不仅在人类体验中使一个新实相实在化，而且也会为人类成长开启一种新的能力。人活在每个孩子身中，而灵质性进展者则常驻在知神成人的身中。		115:3.16 (1263.3) The final dynamics of the cosmos have to do with the continual transfer of reality from potentiality to actuality. In theory, there may be an end to this metamorphosis, but in fact, such is impossible since the Potential and the Actual are both encircuited in the Original (the I AM), and this identification makes it forever impossible to place a limit on the developmental progression of the universe. Whatsoever is identified with the I AM can never find an end to progression since the actuality of the potentials of the I AM is absolute, and the potentiality of the actuals of the I AM is also absolute. Always will actuals be opening up new avenues of the realization of hitherto impossible potentials—every human decision not only actualizes a new reality in human experience but also opens up a new capacity for human growth. The man lives in every child, and the morontia progressor is resident in the mature God-knowing man.
115:3.17 (1263.4) 成长上的静态永远不会出现在总体宇宙中，因为成长之基础 -- 即绝对性的实在物是无条件的，也因为成长之可能性 -- 即绝对性的潜在物是无限制的。从一种实际的视角来看，宇宙的哲学家们得出了一个结论，并不存在像终结这样的东西。		115:3.17 (1263.4) Statics in growth can never appear in the total cosmos since the basis for growth—the absolute actuals—is unqualified, and since the possibilities for growth—the absolute potentials—are unlimited. From a practical viewpoint the philosophers of the universe have come to the conclusion that there is no such thing as an end.
115:3.18 (1263.5) 从一种受限的观点来看，的确存在许多终结，许多活动的终止，但从更高宇宙层次的更大视角来看，不存在任何终结，仅是从一个发展阶段到另一个发展阶段的过渡。主宇宙的主要长期性与几个宇宙时代有关，哈沃纳时代、超级宇宙时代和外部宇宙时代。但即便这些相继性关系的基本分配，也不过只能算是永恒性无尽道路上的相对性路标而已。		115:3.18 (1263.5) From a circumscribed view there are, indeed, many ends, many terminations of activities, but from a larger viewpoint on a higher universe level, there are no endings, merely transitions from one phase of development to another. The major chronicity of the master universe is concerned with the several universe ages, the Havona, the superuniverse, and the outer universe ages. But even these basic divisions of sequence relationships cannot be more than relative landmarks on the unending highway of eternity.
115:3.19 (1263.6) 对至高存在者之真、美、善的最终参透，只能向不断进展的受造物开启那些具有终极性神性的绝限性品质，它们超出了真、美、善概念层次以外。		115:3.19 (1263.6) The final penetration of the truth, beauty, and goodness of the Supreme Being could only open up to the progressing creature those absonite qualities of ultimate divinity which lie beyond the concept levels of truth, beauty, and goodness.
4. 至高性实相的来源 ^top		4. Sources of Supreme Reality ^top
115:4.1 (1263.7) 任何对神之至高者起源的考虑，都必须要以天堂三位一体开始，因为三位一体是原初性神灵，而至高者则是衍生性神灵。任何对至高者成长的考虑都必须要顾及永存性三者一组，因为他们（和第一本源与中心一起）包含了所有绝对的实在性和所有无限的潜在性。进化性至高者是在有限存在层次上以及之内潜在物向实在物转变 -- 转化之渐至顶峰性、人格意志性聚焦。实在性和潜在性这两个三者一组，包含了各个宇宙中成长之相互关系的总体。		115:4.1 (1263.7) Any consideration of the origins of God the Supreme must begin with the Paradise Trinity, for the Trinity is original Deity while the Supreme is derived Deity. Any consideration of the growth of the Supreme must give consideration to the existential triodities, for they encompass all absolute actuality and all infinite potentiality (in conjunction with the First Source and Center). And the evolutionary Supreme is the culminating and personally volitional focus of the transmutation—the transformation—of potentials to actuals in and on the finite level of existence. The two triodities, actual and potential, encompass the totality of the interrelationships of growth in the universes.
115:4.2 (1264.1) 至高者的来源存在于天堂三位一体 -- 即永恒的、实在的和不可分的神灵中。至高者首先是一个属灵位格，这一属灵位格源于三位一体。但至高者其次又是一个成长性 -- 即进化成长性神灵，这一成长源于两个实在性的和潜在性的三者一组。		115:4.2 (1264.1) The source of the Supreme is in the Paradise Trinity—eternal, actual, and undivided Deity. The Supreme is first of all a spirit person, and this spirit person stems from the Trinity. But the Supreme is secondly a Deity of growth—evolutionary growth—and this growth derives from the two triodities, actual and potential.
115:4.3 (1264.2) 若要理解无限性三者一组能在有限层次上运作是困难的，那就停下来考虑它们的无限性必定本身包含了有限物的潜在性；无限性包含了所有从最低、最有条件的有限存在到最高、无条件绝对的实相。		115:4.3 (1264.2) If it is difficult to comprehend that the infinite triodities can function on the finite level, pause to consider that their very infinity must in itself contain the potentiality of the finite; infinity encompasses all things ranging from the lowest and most qualified finite existence to the highest and unqualifiedly absolute realities.
115:4.4 (1264.3) 要理解无限物的确包含有限物，并不像理解这一无限物何以实际向有限物显现那样困难。但内驻于凡人身中的思想调整者是以下事实的一个永恒性证明，即绝对性之神作为绝对者，甚至也能够并且的确实际上与所有宇宙意志受造物中的最低最小者作直接接触。		115:4.4 (1264.3) It is not so difficult to comprehend that the infinite does contain the finite as it is to understand just how this infinite actually is manifest to the finite. But the Thought Adjusters indwelling mortal man are one of the eternal proofs that even the absolute God (as absolute) can and does actually make direct contact with even the lowest and least of all universe will creatures.
115:4.5 (1264.4) 共同包含了实在物和潜在物的三者一组，与至高存在者一同呈现在有限层次上。这种显现手段既是直接性的，又是间接性的：就三者一组关系在至高者身上的直接反响而言，是直接性的，就它们通过绝限者所在的终归化层次衍生而言，则是间接性的。		115:4.5 (1264.4) The triodities which collectively encompass the actual and the potential are manifest on the finite level in conjunction with the Supreme Being. The technique of such manifestation is both direct and indirect: direct in so far as triodity relations repercuss directly in the Supreme and indirect in so far as they are derived through the eventuated level of the absonite.
115:4.6 (1264.5) 至高性实相是完全有限性的实相，它处在外部空间无条件潜在物与万物中心无条件实在物之间的动态成长过程中。有限领域由此通过绝限性天堂代理者们和时间性至高造物者人格体们的协作而事实化。令三个伟大潜在绝对者之有条件可能性成熟化的行为，是主宇宙设计者及其超越性同伴们的绝限性职能。当这些终归化物达到了某个成熟化点时，至高性造物者人格体们便会从天堂出现来从事久远的任务，将各个不断演进的宇宙变成事实性存在。		115:4.6 (1264.5) Supreme reality, which is total finite reality, is in process of dynamic growth between the unqualified potentials of outer space and the unqualified actuals at the center of all things. The finite domain thus factualizes through the co-operation of the absonite agencies of Paradise and the Supreme Creator Personalities of time. The act of maturing the qualified possibilities of the three great potential Absolutes is the absonite function of the Architects of the Master Universe and their transcendental associates. And when these eventualities have attained to a certain point of maturation, the Supreme Creator Personalities emerge from Paradise to engage in the agelong task of bringing the evolving universes into factual being.
115:4.7 (1264.6) 至高性成长源于三者一组；至高者的属灵位格则源于三位一体；但全能者的力量特权则基于神之七重者的神性成就之上，而借助共同行动者的侍奉，全能者的力量特权与神之至高者的属灵位格之联合便会发生，共同行动者会赠与至高者心智，作为这位进化性神灵中的联合要素。		115:4.7 (1264.6) The growth of Supremacy derives from the triodities; the spirit person of the Supreme, from the Trinity; but the power prerogatives of the Almighty are predicated on the divinity successes of God the Sevenfold, while the conjoining of the power prerogatives of the Almighty Supreme with the spirit person of God the Supreme takes place by virtue of the ministry of the Conjoint Actor, who bestowed the mind of the Supreme as the conjoining factor in this evolutionary Deity.
5. 至高者和天堂三位一体的关系 ^top		5. Relation of the Supreme to the Paradise Trinity ^top
115:5.1 (1264.7) 至高存在者对于其人格性和属灵性本质的实相而言，绝对依赖于天堂三位一体的存在和行动。尽管至高者的成长是有关三者一组关系的问题，但神之至高者的属灵人格则依赖于、并源自于天堂三位一体，后者永远存留为具有完美无限稳定性的绝对中央源头，至高者的进化性成长围绕着它而渐进性地展开。		115:5.1 (1264.7) The Supreme Being is absolutely dependent on the existence and action of the Paradise Trinity for the reality of his personal and spirit nature. While the growth of the Supreme is a matter of triodity relationship, the spirit personality of God the Supreme is dependent upon, and is derived from, the Paradise Trinity, which ever remains as the absolute center-source of perfect and infinite stability around which the evolutionary growth of the Supreme progressively unfolds.
115:5.2 (1265.1) 三位一体的职能和至高者的职能相关联，因为三位一体在所有（总体）层次上是运作性的，包括至高性的运作层次。但正如哈沃纳(Havona)时代让位于超级宇宙时代一样，三位一体作为直接造物者的可辨性行动也让位于天堂神灵子女们的造物行动。		115:5.2 (1265.1) The function of the Trinity is related to the function of the Supreme, for the Trinity is functional on all (total) levels, including the level of the function of Supremacy. But as the age of Havona gives way to the age of the superuniverses, so does the discernible action of the Trinity as immediate creator give way to the creative acts of the children of the Paradise Deities.
6. 至高者和三者一组的关系 ^top		6. Relation of the Supreme to the Triodities ^top
115:6.1 (1265.2) 实在性三者一组持续直接运作于后哈沃纳(Havona)时代；天堂引力掌控了物质存在的基本单元，永恒之子的属灵引力直接运作于属灵存在的根本价值之上，共同行动者的心智引力则无误掌控了智性存在的所有关键意涵。		115:6.1 (1265.2) The triodity of actuality continues to function directly in the post-Havona epochs; Paradise gravity grasps the basic units of material existence, the spirit gravity of the Eternal Son operates directly upon the fundamental values of spirit existence, and the mind gravity of the Conjoint Actor unerringly clutches all vital meanings of intellectual existence.
115:6.2 (1265.3) 但随着每一造物活动阶段通过未明空间而向外进展，它越来越远离了由中央位置 -- 即绝对性天堂岛和常驻其上无限性神灵的创造力量和神性人格所做的直接行动而运作和存在。因此，这些相继层次的宇宙存在渐趋依赖于三个无限性绝对潜在者之内的发展。		115:6.2 (1265.3) But as each stage of creative activity proceeds out through uncharted space, it functions and exists farther and farther removed from direct action by the creative forces and divine personalities of central emplacement—the absolute Isle of Paradise and the infinite Deities resident thereon. These successive levels of cosmic existence become, therefore, increasingly dependent upon developments within the three Absolute potentialities of infinity.
115:6.3 (1265.4) 至高存在者包含了诸多并未在永恒之子、无限之灵或是天堂岛非人格性实相中明显显现的宇宙侍奉可能性。这一陈述是在适当考虑了这三个基本实在者的绝对性后做出的，但至高者的成长不仅基于这三个包含了神灵和天堂的实在者之上，也涉及到了神灵绝对、万有性绝对和无条件绝对之内的发展。		115:6.3 (1265.4) The Supreme Being embraces possibilities for cosmic ministry that are not apparently manifested in the Eternal Son, the Infinite Spirit, or the nonpersonal realities of the Isle of Paradise. This statement is made with due regard for the absoluteness of these three basic actualities, but the growth of the Supreme is not only predicated on these actualities of Deity and Paradise but is also involved in developments within the Deity, Universal, and Unqualified Absolutes.
115:6.4 (1265.5) 至高者不仅随着进化宇宙之造物者和受造物达至似神般而成长，这一有限性神灵也因受造物和造物者对大宇宙之诸多有限可能性的把握而经历成长。至高者的运动是双重性的：内聚性地趋向于天堂和神灵，外张性地趋向于潜在绝对者们的无限制性。		115:6.4 (1265.5) The Supreme not only grows as the Creators and creatures of the evolving universes attain to Godlikeness, but this finite Deity also experiences growth as a result of the creature and Creator mastery of the finite possibilities of the grand universe. The motion of the Supreme is twofold: intensively toward Paradise and Deity and extensively toward the limitlessness of the Absolutes of potential.
115:6.5 (1265.6) 在当前宇宙时代，这一双重性运动展现在大宇宙中的沉降和扬升人格体身上。至高造物者人格体及其所有神性同伴们是至高者向外发散性运动的反应，而来自七个超级宇宙的扬升朝圣者们则表明了至高者向内的汇聚性倾向。		115:6.5 (1265.6) In the present universe age this dual motion is revealed in the descending and ascending personalities of the grand universe. The Supreme Creator Personalities and all their divine associates are reflective of the outward, diverging motion of the Supreme, while the ascending pilgrims from the seven superuniverses are indicative of the inward, converging trend of Supremacy.
115:6.6 (1265.7) 这一有限性神灵一直在寻求双重关联，向内趋向天堂及其上神灵，向外则趋向无限性及其中的绝对者。天堂创造神性在造物之子身中人格化以及在力量控制者身中力量化的强大爆发，意味着至高者向外涌入潜在性领域，而大宇宙中扬升受造物们的无尽进展，则见证了至高者向内涌入趋向与天堂神灵合一。		115:6.6 (1265.7) Always is the finite Deity seeking for dual correlation, inward toward Paradise and the Deities thereof and outward toward infinity and the Absolutes therein. The mighty eruption of the Paradise-creative divinity personalizing in the Creator Sons and powerizing in the power controllers, signifies the vast outsurge of Supremacy into the domains of potentiality, while the endless procession of the ascending creatures of the grand universe witnesses the mighty insurge of Supremacy toward unity with Paradise Deity.
115:6.7 (1265.8) 人类已经认识到，不可见物的运动有时可通过观察其对可见物的效应而得以辨别出来；宇宙中的我们已长久认识到，通过观察这种进化在大宇宙中人格体和模式中的反响而探测至高者的运动和趋向。		115:6.7 (1265.8) Human beings have learned that the motion of the invisible may sometimes be discerned by observing its effects on the visible; and we in the universes have long since learned to detect the movements and trends of Supremacy by observing the repercussions of such evolutions in the personalities and patterns of the grand universe.
115:6.8 (1266.1) 尽管我们并不确定，但我们相信，作为天堂神灵的一种有限性反应，至高者从事于一种朝向外部空间的永恒进展，但作为外部空间之三个绝对潜在者的一种有条件物，这一至高存在者永远在寻求天堂内聚性，这一双重运动似乎解释了当前有组织宇宙中大多的基本活动。		115:6.8 (1266.1) Though we are not sure, we believe that, as a finite reflection of Paradise Deity, the Supreme is engaged in an eternal progression into outer space; but as a qualification of the three Absolute potentials of outer space, this Supreme Being is forever seeking for Paradise coherence. And these dual motions seem to account for most of the basic activities in the presently organized universes.
7. 至高者的本质 ^top		7. The Nature of the Supreme ^top
115:7.1 (1266.2) 在至高者神灵身上，上父-我是已从固有于状态之无限性、存在之永恒性和本质之绝对性当中的局限中获得了相对彻底的解放。但神之至高者只会通过服从于宇宙运作的诸多经验性条件，而从所有永存性局限中得以摆脱。在达到经验性能力的过程中，这一有限之神也服从于由此而来的必然性；在获得从永恒性中解放的过程中，全能者遭遇了时间的障碍；至高者只能作为存在之局部性、本质之不完满性、存在之非绝对性的一种结果，而了解成长和发展。		115:7.1 (1266.2) In the Deity of the Supreme the Father-I AM has achieved relatively complete liberation from the limitations inherent in infinity of status, eternity of being, and absoluteness of nature. But God the Supreme has been freed from all existential limitations only by having become subject to experiential qualifications of universal function. In attaining capacity for experience, the finite God also becomes subject to the necessity therefor; in achieving liberation from eternity, the Almighty encounters the barriers of time; and the Supreme could only know growth and development as a consequence of partiality of existence and incompleteness of nature, nonabsoluteness of being.
115:7.2 (1266.3) 所有这一切都必定会依照上父的计划，它将有限性进步基于努力之上，将受造物成就基于毅力之上，将人格发展基于信仰之上。通过以此方式命定至高者的经验性-进化，上父使得有限受造物有可能存在于宇宙中，通过经验性进展，终有一时达到至高者神性。		115:7.2 (1266.3) All this must be according to the Father’s plan, which has predicated finite progress upon effort, creature achievement upon perseverance, and personality development upon faith. By thus ordaining the experience-evolution of the Supreme, the Father has made it possible for finite creatures to exist in the universes and, by experiential progression, sometime to attain the divinity of Supremacy.
115:7.3 (1266.4) 包括至高者乃至终极者，所有实相都是相对性的，除了七个绝对者的无条件价值以外。至高者的事实是基于天堂力量、上子人格和共同者行动之上，但至高者的成长却涉及到了神灵绝对、无条件绝对和万有性绝对。这一综合性和统一性神灵 -- 即神之至高者 -- 是由天堂之父、即第一本源与中心莫测本质之无限统一性投跨大宇宙之有限性阴影的人格化物。		115:7.3 (1266.4) Including the Supreme and even the Ultimate, all reality, excepting the unqualified values of the seven Absolutes, is relative. The fact of Supremacy is predicated on Paradise power, Son personality, and Conjoint action, but the growth of the Supreme is involved in the Deity Absolute, the Unqualified Absolute, and the Universal Absolute. And this synthesizing and unifying Deity—God the Supreme—is the personification of the finite shadow cast athwart the grand universe by the infinite unity of the unsearchable nature of the Paradise Father, the First Source and Center.
115:7.4 (1266.5) 就三者一组直接运作于有限层次而言，它们濒临至高者，后者是绝对实在者和绝对潜在者本质之有限条件物的神灵聚焦物和宇宙累积物。		115:7.4 (1266.5) To the extent that the triodities are directly operative on the finite level, they impinge upon the Supreme, who is the Deity focalization and cosmic summation of the finite qualifications of the natures of the Absolute Actual and the Absolute Potential.
115:7.5 (1266.6) 天堂三位一体被认为是绝对必然性，七个主位之灵被认为显然是三位一体的必然性；至高者的力量-心智-属灵-人格实在化必定是进化必然性。		115:7.5 (1266.6) The Paradise Trinity is considered to be the absolute inevitability; the Seven Master Spirits are apparently Trinity inevitabilities; the power-mind-spirit-personality actualization of the Supreme must be the evolutionary inevitability.
115:7.6 (1266.7) 神之至高者在无条件无限性中似乎并不是必然性的，但他在所有相对性层次上似乎是必然性的。他是进化性经验的聚焦者、归纳者和包含者，在其神灵本质方面有效统一了这一实相感知方式的结果。他所做的这一切似乎是为了导致必然终归物出现之目的，即神之终极者的超经验和超有限显现。		115:7.6 (1266.7) God the Supreme does not appear to have been inevitable in unqualified infinity, but he seems to be on all relativity levels. He is the indispensable focalizer, summarizer, and encompasser of evolutionary experience, effectively unifying the results of this mode of reality perception in his Deity nature. And all this he appears to do for the purpose of contributing to the appearance of the inevitable eventuation, the superexperience and superfinite manifestation of God the Ultimate.
115:7.7 (1267.1) 若不考虑本源、职能和天命，即与起源类三位一体所活动的宇宙以及相继天命之终极三位一体的关系，至高存在者则无法被全面理解。		115:7.7 (1267.1) The Supreme Being cannot be fully appreciated without taking into consideration source, function, and destiny: relationship to the originating Trinity, the universe of activity, and the Trinity Ultimate of immediate destiny.
115:7.8 (1267.2) 正如共同行动者的心智将人格性上子的神圣灵性与天堂模式的不变能量整合起来，也正如万有性绝对的临在将神灵绝对激活与无条件绝对反应统一起来一样，至高者通过归纳进化性经验的过程，将有限者与绝限者关联起来。而这种统一必定会是对万物众生之第一上父起因和本源-模式之原初统一性不可测运作的展示。		115:7.8 (1267.2) By the process of summating evolutionary experience the Supreme connects the finite with the absonite, even as the mind of the Conjoint Actor integrates the divine spirituality of the personal Son with the immutable energies of the Paradise pattern, and as the presence of the Universal Absolute unifies Deity activation with the Unqualified reactivity. And this unity must be a revelation of the undetected working of the original unity of the First Father-Cause and Source-Pattern of all things and all beings.
115:7.9 (1267.3) [由一位暂居玉苒厦(Urantia)的强大使者所发起。]		115:7.9 (1267.3) [Sponsored by a Mighty Messenger temporarily sojourning on Urantia.]