第6篇		Paper 6
永恒之子		The Eternal Son
6:0.1 (73.1) 永恒之子是万有之父“最先的”人格性与绝对性概念所形成的完美而最终的表达。相应地，上父无论何时、以何种方式人格性地与绝对性地表达他自己时，他都要通过其永恒之子那样做，后者一直曾经是、现在是、并将永远是鲜活的神之话语（注：亦可译为神之道）。这位永恒之子居住在万物的中心，相伴着、并且紧密围绕着永恒及万有之父的亲身临在。		6:0.1 (73.1) THE Eternal Son is the perfect and final expression of the “first” personal and absolute concept of the Universal Father. Accordingly, whenever and however the Father personally and absolutely expresses himself, he does so through his Eternal Son, who ever has been, now is, and ever will be, the living and divine Word. And this Eternal Son is residential at the center of all things, in association with, and immediately enshrouding the personal presence of, the Eternal and Universal Father.
6:0.2 (73.2) 我们谈及神“最先的”念头，并暗示永恒之子所拥有的一个不可能存在的时间起源，目的是为了接近人类智力所形成的思路。这类语言的扭曲，代表着我们为了与凡人受造物受时间所限的心智进行折衷性交流时，所作的最大努力。从顺序上说，万有之父决不可能曾拥有过一个最先的念头，而永恒之子也决不可能曾有过一个开端。但我被指示要用这类思想符号，来向凡人受时间所限的心智描述处于永恒中的各种实相，并去用这类顺序性时间概念，来表明处于永恒中的各种关系。		6:0.2 (73.2) We speak of God’s “first” thought and allude to an impossible time origin of the Eternal Son for the purpose of gaining access to the thought channels of the human intellect. Such distortions of language represent our best efforts at contact-compromise with the time-bound minds of mortal creatures. In the sequential sense the Universal Father never could have had a first thought, nor could the Eternal Son ever have had a beginning. But I was instructed to portray the realities of eternity to the time-limited minds of mortals by such symbols of thought and to designate the relationships of eternity by such time concepts of sequentiality.
6:0.3 (73.3) 永恒之子是天堂之父对神性实相、无条件灵性及绝对性人格本体所组成的普遍而无限之概念的灵性人格化。因此，上子的确等同于万有之父创造者身份的神性启示。上子的完美人格本体揭示了上父实际上是一切灵性、意志性、目的性及人格性意义和价值的永恒万能之源。		6:0.3 (73.3) The Eternal Son is the spiritual personalization of the Paradise Father’s universal and infinite concept of divine reality, unqualified spirit, and absolute personality. And thereby does the Son constitute the divine revelation of the creator identity of the Universal Father. The perfect personality of the Son discloses that the Father is actually the eternal and universal source of all the meanings and values of the spiritual, the volitional, the purposeful, and the personal.
6:0.4 (73.4) 为了使处于时间中的有限心智对天堂三位一体永恒而无限的存在们之间的关系形成某种顺序性概念，我们使用了像“上父最先的人格性、普遍性与无限性概念”这类特许的构思。对于我来说，向人类的心智传达任一关于神灵之间永恒关系的充分观念都是不可能的；因此我运用了这类术语，希望能向后续时代里的有限心智提供有关这些永恒存在间关系的某种观念。我们相信上子生自于上父；我们被教导，二者都是无条件永恒的。所以很明显，时间受造物永远无法充分理解这个关于上子的奥秘：他源自于上父，然而他又是与上父自身同等永恒的。		6:0.4 (73.4) In an effort to enable the finite mind of time to form some sequential concept of the relationships of the eternal and infinite beings of the Paradise Trinity, we utilize such license of conception as to refer to the “Father’s first personal, universal, and infinite concept.” It is impossible for me to convey to the human mind any adequate idea of the eternal relations of the Deities; therefore do I employ such terms as will afford the finite mind something of an idea of the relationship of these eternal beings in the subsequent eras of time. We believe the Son sprang from the Father; we are taught that both are unqualifiedly eternal. It is apparent, therefore, that no time creature can ever fully comprehend this mystery of a Son who is derived from the Father, and yet who is co-ordinately eternal with the Father himself.
1. 永恒之子的身份 ^top		1. Identity of the Eternal Son ^top
6:1.1 (73.5) 永恒之子是神的原初而独生之子。他是上子，是神灵之第二位格，是万物的协同创造者。正如上父是第一伟大本源与中心，因此永恒之子是第二伟大本源与中心。		6:1.1 (73.5) The Eternal Son is the original and only-begotten Son of God. He is God the Son, the Second Person of Deity and the associate creator of all things. As the Father is the First Great Source and Center, so the Eternal Son is the Second Great Source and Center.
6:1.2 (74.1) 永恒之子是众多宇宙所组成宇宙中的灵性管理机构之灵性汇聚者与神性管理者。万有之父首先是一个创造者，其次是一个支配者；永恒之子首先是一个协同创造者，其次是一个灵性管理者。“神便是灵。”而上子便是对那灵的人格性揭示。第一本源与中心是意志性绝对者，第二本源与中心是人格性绝对者。		6:1.2 (74.1) The Eternal Son is the spiritual center and the divine administrator of the spiritual government of the universe of universes. The Universal Father is first a creator and then a controller; the Eternal Son is first a cocreator and then a spiritual administrator. “God is spirit,” and the Son is a personal revelation of that spirit. The First Source and Center is the Volitional Absolute; the Second Source and Center is the Personality Absolute.
6:1.3 (74.2) 万有之父除了与上子或上子的协同行动配合之外，从不亲身作为一个创造者而运作。假使新约的这位作者（注：指约翰福音的作者）在写以下这些文字时指的是永恒之子，那他就本已说出了真相：“太初有道。道与神同在。道就是神。万物是借着他造的，凡被造的，没有一样不是借着他造的。”		6:1.3 (74.2) The Universal Father never personally functions as a creator except in conjunction with the Son or with the co-ordinate action of the Son. Had the New Testament writer referred to the Eternal Son, he would have uttered the truth when he wrote: “In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by him, and without him was not anything made that was made.”
6:1.4 (74.3) 当永恒之子的一个儿子（注：指基督•迈克尔）出现在玉苒厦(Urantia)，那些与这位化为人形的神性存在相亲善的人们，这样提到他：“他是自太初而来的那位，是我们曾听过的、曾亲眼看过的、曾留心观察过的、曾亲手触摸过的那位，他就是生命之道。”这位赠与之子出自于上父，像原初之子出自于上父那样真实不虚，正如在其世间的一段祷告中所暗示的：“我的父啊，现在求你让我与你自己同享荣耀，同享未有世界之前我与你所共享的荣耀。”		6:1.4 (74.3) When a Son of the Eternal Son appeared on Urantia, those who fraternized with this divine being in human form alluded to him as “He who was from the beginning, whom we have heard, whom we have seen with our eyes, whom we have looked upon, and our hands have handled, even the Word of life.” And this bestowal Son came forth from the Father just as truly as did the Original Son, as is suggested in one of his earthly prayers: “And now, O my Father, glorify me with your own self, with the glory which I had with you before this world was.”
6:1.5 (74.4) 在不同的宇宙中，永恒之子以不同的名称而被知晓。在中央宇宙，他被知晓为协同之本源，共同创造者，及共事绝对者。在该超级宇宙总部尤沃萨(Uversa)，我们称上子为协同灵性汇聚者和永恒灵性管理者。在你们的地方宇宙总部萨尔文顿(Salvington)，上子被记载为第二永恒本源与中心。麦基洗德们称他为拥有众子之上子。在你们的世界上，但并非是在你们所处的、那拥有众多有人居住星球的整个系统上，原初之子被与一位协同造物之子相混淆了，后者是内巴顿(Nebadon)的迈克尔，他曾经降世于玉苒厦(Urantia)的凡人族群之中。		6:1.5 (74.4) The Eternal Son is known by different names in various universes. In the central universe he is known as the Co-ordinate Source, the Cocreator, and the Associate Absolute. On Uversa, the headquarters of the superuniverse, we designate the Son as the Co-ordinate Spirit Center and as the Eternal Spirit Administrator. On Salvington, the headquarters of your local universe, this Son is of record as the Second Eternal Source and Center. The Melchizedeks speak of him as the Son of Sons. On your world, but not in your system of inhabited spheres, this Original Son has been confused with a co-ordinate Creator Son, Michael of Nebadon, who bestowed himself upon the mortal races of Urantia.
6:1.6 (74.5) 虽然任何天堂圣子都可以恰当地称为神之子，但我们在习惯上总是把“永恒之子”的名称留给这位原初之子，即第二本源与中心，他与万有之父一起，是充满力量与完美的中央宇宙之协同创造者，也是所有其他出自于各无限神灵的神性圣子们的协同创造者。		6:1.6 (74.5) Although any of the Paradise Sons may fittingly be called Sons of God, we are in the habit of reserving the designation “the Eternal Son” for this Original Son, the Second Source and Center, cocreator with the Universal Father of the central universe of power and perfection and cocreator of all other divine Sons who spring from the infinite Deities.
2. 永恒之子的本质 ^top		2. Nature of the Eternal Son ^top
6:2.1 (74.6) 永恒之子就像万有之父一样，是不变的、无限可靠的。他也像上父一样富有灵性，并一样是一个真正无限之灵。对于有着低级起源的你们来说，上子要比上父显得更加富有人格性，因为在可接近性方面，他比万有之父离你们更近一步。		6:2.1 (74.6) The Eternal Son is just as changeless and infinitely dependable as the Universal Father. He is also just as spiritual as the Father, just as truly an unlimited spirit. To you of lowly origin the Son would appear to be more personal since he is one step nearer you in approachability than is the Universal Father.
6:2.2 (74.7) 永恒之子是神的永恒之道。他是完全像上父一样的。事实上，永恒之子就是上父对众多宇宙所组成宇宙的亲身显现。对于永恒之子以及所有协同的造物之子们来说，这句话在过去、现在和将来永远都是对的：“谁看见了子，就等于看见了父。”		6:2.2 (74.7) The Eternal Son is the eternal Word of God. He is wholly like the Father; in fact, the Eternal Son is God the Father personally manifest to the universe of universes. And thus it was and is and forever will be true of the Eternal Son and of all the co-ordinate Creator Sons: “He who has seen the Son has seen the Father.”
6:2.3 (74.8) 在本质上，上子完全就像是灵性之父。当我们崇拜万有之父，实际上我们同时也就在崇拜上子和上灵。就本质而言，上子与上父在神性的真实性和永恒性方面，是等同的。		6:2.3 (74.8) In nature the Son is wholly like the spirit Father. When we worship the Universal Father, actually we at the same time worship God the Son and God the Spirit. God the Son is just as divinely real and eternal in nature as God the Father.
6:2.4 (75.1) 上子不但具有上父的所有无限和超越的正义性，而且上子也反映了上父的所有神圣品质。上子也共享着上父的完美性，并共同承担着在所有不完美受造物去达到神性完美的灵性努力中给予帮助之责任。		6:2.4 (75.1) The Son not only possesses all the Father’s infinite and transcendent righteousness, but the Son is also reflective of all the Father’s holiness of character. The Son shares the Father’s perfection and jointly shares the responsibility of aiding all creatures of imperfection in their spiritual efforts to attain divine perfection.
6:2.5 (75.2) 永恒之子具有上父的所有神性品格和灵性特质。上子是神在人格性和灵性方面所拥有的完全绝对性，这些品质在上子对其众多宇宙所组成宇宙中的灵性管理机构所进行的亲身管理中得以充分展现。		6:2.5 (75.2) The Eternal Son possesses all the Father’s character of divinity and attributes of spirituality. The Son is the fullness of God’s absoluteness in personality and spirit, and these qualities the Son reveals in his personal management of the spiritual government of the universe of universes.
6:2.6 (75.3) 神确实是一个普遍存在之灵；神就是灵；上父的这一灵性本质在永恒之子这位神灵身上得以聚集和人格化。在上子身上，所有灵性特征通过从第一本源与中心的普遍性中的分化，而似乎得到极大的增强。而正像上父将他的灵性本质与上子分享一样，他们也同样充分而毫无保留与共同行动者，即无限之灵，一同分享这神圣的灵性。		6:2.6 (75.3) God is, indeed, a universal spirit; God is spirit; and this spirit nature of the Father is focalized and personalized in the Deity of the Eternal Son. In the Son all spiritual characteristics are apparently greatly enhanced by differentiation from the universality of the First Source and Center. And as the Father shares his spirit nature with the Son, so do they together just as fully and unreservedly share the divine spirit with the Conjoint Actor, the Infinite Spirit.
6:2.7 (75.4) 在对真之热爱及对美之创造上，上父和上子是等同的，只是上子似乎更多将自己投入到对普遍价值所特有的灵性之美的实现之中。		6:2.7 (75.4) In the love of truth and in the creation of beauty the Father and the Son are equal except that the Son appears to devote himself more to the realization of the exclusively spiritual beauty of universal values.
6:2.8 (75.5) 在神性之善方面，我觉得上父和上子之间并无差别。上父像父亲一样地热爱着其宇宙子民，永恒之子则既像父亲又像兄长那般看待所有的受造物。		6:2.8 (75.5) In divine goodness I discern no difference between the Father and the Son. The Father loves his universe children as a father; the Eternal Son looks upon all creatures both as father and as brother.
3. 源自上父之爱的服侍 ^top		3. Ministry of the Father’s Love ^top
6:3.1 (75.6) 上子分享着三位一体的公平性与正义性，但他对上父之爱与仁慈的无限性人格化，却使以上这些神性特征显得相形见绌；上子是神之爱对各个宇宙的展现。正如神就是爱一样，上子就是仁慈。上子无法比上父更加慈爱，但他可以用另一种方式来向受造物展示仁慈，因为他不仅是像上父那样的一个原初创造者，而且他也是那位相同父亲的永恒之子，因此分享着与万有之父所有其他子民们一样的作为父之子的体验。		6:3.1 (75.6) The Son shares the justice and righteousness of the Trinity but overshadows these divinity traits by the infinite personalization of the Father’s love and mercy; the Son is the revelation of divine love to the universes. As God is love, so the Son is mercy. The Son cannot love more than the Father, but he can show mercy to creatures in one additional way, for he not only is a primal creator like the Father, but he is also the Eternal Son of that same Father, thereby sharing in the sonship experience of all other sons of the Universal Father.
6:3.2 (75.7) 永恒之子是一切造物的伟大仁慈服侍者。仁慈是上子灵性品格的实质所在。永恒之子的命令在被发布到第二本源与中心的灵性回路上时，是以仁慈为基调的。		6:3.2 (75.7) The Eternal Son is the great mercy minister to all creation. Mercy is the essence of the Son’s spiritual character. The mandates of the Eternal Son, as they go forth over the spirit circuits of the Second Source and Center, are keyed in tones of mercy.
6:3.3 (75.8) 要理解永恒之子的爱，你必须首先要先了解它的神圣源头，即上父，他就是爱，进而要看到这种无限深情在无限之灵及其几近无限的服侍人格体大军所进行的广泛照料中的展现。		6:3.3 (75.8) To comprehend the love of the Eternal Son, you must first perceive its divine source, the Father, who is love, and then behold the unfolding of this infinite affection in the far-flung ministry of the Infinite Spirit and his almost limitless host of ministering personalities.
6:3.4 (75.9) 永恒之子的服侍，致力于向众多宇宙所组成宇宙展现神之爱。这位神性之子没有从事那种低下的工作，企图劝说其仁慈之父去爱他的低级受造物，并对处于时间中的作恶者施以仁慈。把永恒之子想象成恳求万有之父向其空间物质世界中的低级受造物们施以仁慈，是多么地不符合事实！这种关于神的概念，是粗陋而怪诞的。相反，你们应当意识到，神之众子的所有仁慈照料，恰是对上父普遍爱心和无限怜悯的直接展现。上父之爱，恰是上子之仁慈的真实与永恒之源。		6:3.4 (75.9) The ministry of the Eternal Son is devoted to the revelation of the God of love to the universe of universes. This divine Son is not engaged in the ignoble task of trying to persuade his gracious Father to love his lowly creatures and to show mercy to the wrongdoers of time. How wrong to envisage the Eternal Son as appealing to the Universal Father to show mercy to his lowly creatures on the material worlds of space! Such concepts of God are crude and grotesque. Rather should you realize that all the merciful ministrations of the Sons of God are a direct revelation of the Father’s heart of universal love and infinite compassion. The Father’s love is the real and eternal source of the Son’s mercy.
6:3.5 (75.10) 神就是爱，上子就是仁慈。仁慈是施与之爱，是上父之爱在其永恒之子身上的运作。这位遍在之子的爱，同样是普遍存在的。按照爱在一个有性别区分的行星上所被理解的方式，神之爱更类似于父爱，而永恒之子的爱则更像母爱。尽管这种说法确实很粗糙，但我使用它们以期向人类心智传达这样的思想，即在上父之爱与上子之爱中间，存在着一种不同，不是在神性内涵上、而是在表达的特性和方式上的不同。		6:3.5 (75.10) God is love, the Son is mercy. Mercy is applied love, the Father’s love in action in the person of his Eternal Son. The love of this universal Son is likewise universal. As love is comprehended on a sex planet, the love of God is more comparable to the love of a father, while the love of the Eternal Son is more like the affection of a mother. Crude, indeed, are such illustrations, but I employ them in the hope of conveying to the human mind the thought that there is a difference, not in divine content but in quality and technique of expression, between the love of the Father and the love of the Son.
4. 永恒之子的属性 ^top		4. Attributes of the Eternal Son ^top
6:4.1 (76.1) 永恒之子会激发宇宙实相的灵性层次；上子的灵性能力，相对于所有的宇宙现实而言，是绝对的。他通过对灵性引力的绝对掌握，对所有无差别灵性能量所形成的相互关联及所有已现实化的灵性实相，实施着完善的控制。所有纯粹、未分裂的灵性，及所有灵性存有与价值，都会对首位天堂圣子的无限吸引力有所响应。如果永恒的未来将要见证一个无限宇宙的出现，那么原初之子的这种灵性引力和灵性能力，将会被发现是完全足够用于对这样一个无限造物实施灵性控制和有效管理的。		6:4.1 (76.1) The Eternal Son motivates the spirit level of cosmic reality; the spiritual power of the Son is absolute in relation to all universe actualities. He exercises perfect control over the interassociation of all undifferentiated spirit energy and over all actualized spirit reality through his absolute grasp of spirit gravity. All pure unfragmented spirit and all spiritual beings and values are responsive to the infinite drawing power of the primal Son of Paradise. And if the eternal future should witness the appearance of an unlimited universe, the spirit gravity and the spirit power of the Original Son will be found wholly adequate for the spiritual control and effective administration of such a boundless creation.
6:4.2 (76.2) 上子仅在灵性领域内是全能的。在宇宙管理的永恒体系内，在职能上浪费而不必要的重复，从不会被碰到。神灵们不会倾向于宇宙照料的无用重复。		6:4.2 (76.2) The Son is omnipotent only in the spiritual realm. In the eternal economy of universe administration, wasteful and needless repetition of function is never encountered; the Deities are not given to useless duplication of universe ministry.
6:4.3 (76.3) 原初之子的遍在性，构成了众多宇宙所组成宇宙的灵性统一。一切造物的灵性内聚力，都依赖于永恒之子神性之灵在各处的活性临在。当我们设想上父的灵性临在时，我们发现在我们的思维中，很难把这种临在与永恒之子的灵性临在加以区分。上父之灵永恒地驻居在上子的灵当中。		6:4.3 (76.3) The omnipresence of the Original Son constitutes the spiritual unity of the universe of universes. The spiritual cohesion of all creation rests upon the everywhere active presence of the divine spirit of the Eternal Son. When we conceive of the Father’s spiritual presence, we find it difficult to differentiate it in our thinking from the spiritual presence of the Eternal Son. The spirit of the Father is eternally resident in the spirit of the Son.
6:4.4 (76.4) 上父在灵性上必定是无处不在的，但这种遍在性似乎是与永恒之子无处不在的灵性活动形影不离的。然而我们确实相信，在所有上父与上子双重灵性临在的场合，上子之灵必是与上父之灵相协调的。		6:4.4 (76.4) The Father must be spiritually omnipresent, but such omnipresence appears to be inseparable from the everywhere spirit activities of the Eternal Son. We do, however, believe that in all situations of Father-Son presence of a dual spiritual nature the spirit of the Son is co-ordinate with the spirit of the Father.
6:4.5 (76.5) 在与人格本体的接触中，上父在人格本体回路之内行动。在与灵性造物亲身而可察觉的接触中，上父以其神灵整体中所分出的众多片段之方式出现，这些父之片段无论在各个宇宙中何时、何地出现，它们都拥有一个单独的、独特的及专有的职能。在所有这些情形中，上子之灵都会与万有之父片段性临在所执行的的灵性职能相协调。		6:4.5 (76.5) In his contact with personality, the Father acts in the personality circuit. In his personal and detectable contact with spiritual creation, he appears in the fragments of the totality of his Deity, and these Father fragments have a solitary, unique, and exclusive function wherever and whenever they appear in the universes. In all such situations the spirit of the Son is co-ordinate with the spiritual function of the fragmented presence of the Universal Father.
6:4.6 (76.6) 从灵性上来说，永恒之子是无处不在的。永恒之子的灵毫无疑问伴随着你，并在你周围，但是却不像神秘告诫者那样，在你之内并成为你的一部分。内驻的上父片段会调整人类心智，使之逐步形成各种神性态度，在此之上，这样一个逐渐扬升的心智，便会对第二本源与中心的全能灵性引力回路所产生的灵性吸引力，做出越来越明显的响应。		6:4.6 (76.6) Spiritually the Eternal Son is omnipresent. The spirit of the Eternal Son is most certainly with you and around you, but not within you and a part of you like the Mystery Monitor. The indwelling Father fragment adjusts the human mind to progressively divine attitudes, whereupon such an ascending mind becomes increasingly responsive to the spiritual drawing power of the all-powerful spirit-gravity circuit of the Second Source and Center.
6:4.7 (76.7) 原初之子具有普遍存在的、灵性上的自我意识。在智慧上，上子与上父完全等同。在知识、全知性领域中，我们无法区分第一本源与第二本源；与上父一样，上子知晓一切；他从不会因任何宇宙事件而感到意外；他从一开头就领会了结局。		6:4.7 (76.7) The Original Son is universally and spiritually self-conscious. In wisdom the Son is the full equal of the Father. In the realms of knowledge, omniscience, we cannot distinguish between the First and Second Sources; like the Father, the Son knows all; he is never surprised by any universe event; he comprehends the end from the beginning.
6:4.8 (77.1) 上父和上子确切地知晓众多宇宙所组成宇宙中所有属灵及灵性化存有们的数目及所在之处。上子不只是通过他自己的遍在之灵来知晓一切事情，他还与上父和共同行动者一样，完全知悉至高存在者庞大反射性智能，这种智能会时刻意识到七个超级宇宙中所有世界上所发生的一切事情。这位天堂圣子的无所不知性还存在于其他各种方式之中。		6:4.8 (77.1) The Father and the Son really know the number and whereabouts of all the spirits and spiritualized beings in the universe of universes. Not only does the Son know all things by virtue of his own omnipresent spirit, but the Son, equally with the Father and the Conjoint Actor, is fully cognizant of the vast reflectivity intelligence of the Supreme Being, which intelligence is at all times aware of all things that transpire on all the worlds of the seven superuniverses. And there are other ways in which the Paradise Son is omniscient.
6:4.9 (77.2) 永恒之子，作为一个慈爱的、仁慈的及服侍的灵性人格本体，是完全地、无限地与万有之父相等同的，同样，在与较低领域的扬升存有们的所有那些仁慈而富有深情的亲身接触中，永恒之子就是那样宽容和体贴，那样耐心和坚忍，正像他的天堂众子们在各个地方宇宙中所表现的一样，后者总是那样频繁地将他们自己赠与到时间中的进化世界上。		6:4.9 (77.2) The Eternal Son, as a loving, merciful, and ministering spiritual personality, is wholly and infinitely equal with the Universal Father, while in all those merciful and affectionate personal contacts with the ascendant beings of the lower realms the Eternal Son is just as kind and considerate, just as patient and long-suffering, as are his Paradise Sons in the local universes who so frequently bestow themselves upon the evolutionary worlds of time.
6:4.10 (77.3) 没有必要对永恒之子的各种属性进一步去详述了。除了上文已经提到的之外，只需研究上父的灵性属性便可以理解和正确评估上子的属性了。		6:4.10 (77.3) It is needless further to expatiate on the attributes of the Eternal Son. With the exceptions noted, it is only necessary to study the spiritual attributes of God the Father to understand and correctly evaluate the attributes of God the Son.
5. 永恒之子的局限性 ^top		5. Limitations of the Eternal Son ^top
6:5.1 (77.4) 永恒之子并不亲身在物质性领域运作，也不在对受造物存有进行心智照料的各个层次上运作，除非是通过共同行动者。但是这些限定性条件不会以任何方式、从其他方面限制永恒之子其灵性全知、全在、全能所具有的一切神性特质充分而自由的行使。		6:5.1 (77.4) The Eternal Son does not personally function in the physical domains, nor does he function, except through the Conjoint Actor, in the levels of mind ministry to creature beings. But these qualifications do not in any manner otherwise limit the Eternal Son in the full and free exercise of all the divine attributes of spiritual omniscience, omnipresence, and omnipotence.
6:5.2 (77.5) 永恒之子并不亲身对神灵绝对的无限性中所固有的灵性潜力产生影响，但当这些潜力成为实际，它们便进入到上子灵性引力回路的全能掌控之中。		6:5.2 (77.5) The Eternal Son does not personally pervade the potentials of spirit inherent in the infinity of the Deity Absolute, but as these potentials become actual, they come within the all-powerful grasp of the spirit-gravity circuit of the Son.
6:5.3 (77.6) 人格本体是万有之父所特有的赠予。永恒之子从上父那里得到了人格本体，但若没有上父，他无法赠与人格本体。上子引生了一个庞大的灵性群体，但这些派生物并非人格本体。当上子创造人格本体时，他总是与上父或共同行动者协同运作，后者在这样的关系中可以代理上父的职能。永恒圣子因而是一位人格本体的协同创造者，但是他不独自向存有赠与人格本体，也不独自赠与来自他自身的人格本体，他从不独自创造具有人格的存有。然而，这种行动的局限却不会剥夺上子创造任一或所有类型非人格实相的能力。		6:5.3 (77.6) Personality is the exclusive gift of the Universal Father. The Eternal Son derives personality from the Father, but he does not, without the Father, bestow personality. The Son gives origin to a vast spirit host, but such derivations are not personalities. When the Son creates personality, he does so in conjunction with the Father or with the Conjoint Creator, who may act for the Father in such relationships. The Eternal Son is thus a cocreator of personalities, but he bestows personality upon no being and of himself, alone, never creates personal beings. This limitation of action does not, however, deprive the Son of the ability to create any or all types of other-than-personal reality.
6:5.4 (77.7) 永恒之子在创造者特权的传递方面也有所局限。上父在将原初之子永恒化当中，赐与了他这样一种能力和特权，即他能随后与上父一起参与到创造其他具有创造属性的圣子们这一神性行动中，这一点他们已做到，如今仍在做着。但当这些协同圣子们被创造之后，创造者的特权显然无法被进一步传递下去。永恒之子只能把创造者能力传给第一轮的、或说直接的人格化本体。因而，当上父和上子联合起来去将一个造物之子人格化时，他们就达到了他们的目的；但这样被创造出来的造物之子，不再能够把创造者特权传递或授给他随后可能会创造出的不同类别圣子们，尽管那样，在地方宇宙最高级的圣子们身上，确实出现了一种对造物之子创造属性很有限的反映。		6:5.4 (77.7) The Eternal Son is limited in transmittal of creator prerogatives. The Father, in eternalizing the Original Son, bestowed upon him the power and privilege of subsequently joining with the Father in the divine act of producing additional Sons possessing creative attributes, and this they have done and now do. But when these co-ordinate Sons have been produced, the prerogatives of creatorship are apparently not further transmissible. The Eternal Son transmits creatorship powers only to the first or direct personalization. Therefore, when the Father and the Son unite to personalize a Creator Son, they achieve their purpose; but the Creator Son thus brought into existence is never able to transmit or delegate the prerogatives of creatorship to the various orders of Sons which he may subsequently create, notwithstanding that, in the highest local universe Sons, there does appear a very limited reflection of the creative attributes of a Creator Son.
6:5.5 (78.1) 永恒之子，作为一个无限而具有独特人格的存在，无法像万有之父和无限之灵那样，将他的本质片段化，无法将他自身个体化的部分分发并赠与到其他实体或个人身上。但上子能够且确实将他自己作为一个不受限制之灵赠出，让所有造物沐浴其中，并不停地将所有灵性人格本体和灵性实相吸引到他自身。		6:5.5 (78.1) The Eternal Son, as an infinite and exclusively personal being, cannot fragmentize his nature, cannot distribute and bestow individualized portions of his selfhood upon other entities or persons as do the Universal Father and the Infinite Spirit. But the Son can and does bestow himself as an unlimited spirit to bathe all creation and unceasingly draw all spirit personalities and spiritual realities to himself.
6:5.6 (78.2) 永远记住，永恒之子是灵性上父对一切造物的人格性写照。上子从神灵意义上来说是人格性的，且只有人格性；这样一位神圣而绝对的人格本体，无法被分散或被片段化。上父和上灵也真正是人格性的，但他们除了作为这样的神灵人格本体外，也是所有其他一切。		6:5.6 (78.2) Ever remember, the Eternal Son is the personal portrayal of the spirit Father to all creation. The Son is personal and nothing but personal in the Deity sense; such a divine and absolute personality cannot be disintegrated or fragmentized. God the Father and God the Spirit are truly personal, but they are also everything else in addition to being such Deity personalities.
6:5.7 (78.3) 虽然永恒之子无法亲身参与到思想调整者的赠与之中，但他确与万有之父在永恒的过去共同商讨，赞同该计划并承诺无尽的合作，在上父计划思想调整者的赠与那一刻，他向上子提议到，“让我们按照我们自己的形象造人。”当上父的灵性片段驻居在你之内，上子的灵性临在也围绕着你，而这两样永远一起合作，促进着你的灵性进步。		6:5.7 (78.3) Though the Eternal Son cannot personally participate in the bestowal of the Thought Adjusters, he did sit in council with the Universal Father in the eternal past, approving the plan and pledging endless co-operation, when the Father, in projecting the bestowal of the Thought Adjusters, proposed to the Son, “Let us make mortal man in our own image.” And as the spirit fragment of the Father dwells within you, so does the spirit presence of the Son envelop you, while these two forever work as one for your spiritual advancement.
6. 灵性心智 ^top		6. The Spirit Mind ^top
6:6.1 (78.4) 永恒之子是灵，且拥有心智，但这些都不是凡人心智所能理解的灵或心智。凡人会感知到有限性、宇宙性、物质性及人格性层次上的心智。人也会观察到运作于次人格（动物）层次上的生命有机体的心智现象，但他很难把握与超物质性存有相关联的、以及作为特有灵性人格体之一部分的心智之本质。然而，当涉及到灵性存在层次，以及用于表示智能的灵性职能时，心智必须要被另行界定。那种直接与灵性相联合的心智，既不能与协调灵性与物质的心智相提并论，更不能同只与物质相联合的心智等量齐观。		6:6.1 (78.4) The Eternal Son is spirit and has mind, but not a mind or a spirit which mortal mind can comprehend. Mortal man perceives mind on the finite, cosmic, material, and personal levels. Man also observes mind phenomena in living organisms functioning on the subpersonal (animal) level, but it is difficult for him to grasp the nature of mind when associated with supermaterial beings and as a part of exclusive spirit personalities. Mind must, however, be differently defined when it refers to the spirit level of existence, and when it is used to denote spirit functions of intelligence. That kind of mind which is directly allied with spirit is comparable neither to that mind which co-ordinates spirit and matter nor to that mind which is allied only with matter.
6:6.2 (78.5) 灵性永远是具有意识的、具有心智的，且拥有本体的多样方面。假如在某个方面缺少心智，就不会有存在于灵性存有情谊中的灵性意识。心智的等价物，即去了解以及被了解的能力，对神灵来说是固有的。神灵可以是人格性的、准人格性的、超人格性的或非人格性的，但神灵决不会是没有心智的，就是说，决不会缺少起码与类似实体、存有或者人格体相互交流的能力。		6:6.2 (78.5) Spirit is ever conscious, minded, and possessed of varied phases of identity. Without mind in some phase there would be no spiritual consciousness in the fraternity of spirit beings. The equivalent of mind, the ability to know and be known, is indigenous to Deity. Deity may be personal, prepersonal, superpersonal, or impersonal, but Deity is never mindless, that is, never without the ability at least to communicate with similar entities, beings, or personalities.
6:6.3 (78.6) 永恒之子的心智与上父的心智相像，但却与宇宙中所有其他心智都不相像，它与上父的心智一起，是共同创造者多样而广泛的心智之祖先。上父与上子的心智，那种作为第三本源与中心绝对心智之祖先的智力，也许最好是用思想调整者的准心智来加以说明，因为，虽然这些上父片段完全处于共同行动者的心智回路之外，但它们都拥有某种形式的准心智，它们可以了解和被了解，它们享有与人类思维相等同的东西。		6:6.3 (78.6) The mind of the Eternal Son is like that of the Father but unlike any other mind in the universe, and with the mind of the Father it is ancestor to the diverse and far-flung minds of the Conjoint Creator. The mind of the Father and the Son, that intellect which is ancestral to the absolute mind of the Third Source and Center, is perhaps best illustrated in the premind of a Thought Adjuster, for, though these Father fragments are entirely outside of the mind circuits of the Conjoint Actor, they have some form of premind; they know as they are known; they enjoy the equivalent of human thinking.
6:6.4 (78.7) 永恒之子是完全灵性的；而人类则非常接近于完全物质性的；所以，很多有关于永恒之子灵性人格本体的东西，有关于其环绕天堂的七个灵性天体，及有关于这位天堂圣子的各种非人格造物本质的东西，不得不有待于你完成内巴顿(Nebadon)地方宇宙的灵质性扬升之后，灵性状态的获得。之后，当你穿越超级宇宙而前往哈沃纳(Havona)，这些隐藏于灵性之中的奥秘有很多会变得明晰，因为那时你会开始被赋予“灵性心智”，即灵性洞察力。		6:6.4 (78.7) The Eternal Son is wholly spiritual; man is very nearly entirely material; therefore much pertaining to the spirit personality of the Eternal Son, to his seven spiritual spheres encircling Paradise and to the nature of the impersonal creations of the Paradise Son, will have to await your attainment of spirit status following your completion of the morontia ascension of the local universe of Nebadon. And then, as you pass through the superuniverse and on to Havona, many of these spirit-concealed mysteries will clarify as you begin to be endowed with the “mind of the spirit”—spiritual insight.
7. 永恒之子的人格本体 ^top		7. Personality of the Eternal Son ^top
6:7.1 (79.1) 永恒之子是万有之父通过三位一体化方式摆脱无条件人格本体羁绊所产生的那个无限人格本体，依靠这种方式，上父自此以后不断去将他自身无尽慷慨地赠与到其永远扩展的、存在众多造物者与受造物的宇宙中。上子是绝对人格本体；神是父性人格本体--即人格本体的源头、人格本体的赐与者，人格本体的起因。每一个人格性存有都是从万有之父那儿得到其人格本体，正如原初之子从他的天堂之父那儿永恒地得到他的人格本体一样。		6:7.1 (79.1) The Eternal Son is that infinite personality from whose unqualified personality fetters the Universal Father escaped by the technique of trinitization, and by virtue of which he has ever since continued to bestow himself in endless profusion upon his ever-expanding universe of Creators and creatures. The Son is absolute personality; God is father personality—the source of personality, the bestower of personality, the cause of personality. Every personal being derives personality from the Universal Father just as the Original Son eternally derives his personality from the Paradise Father.
6:7.2 (79.2) 这位天堂圣子的人格本体是绝对的，且是纯粹灵性的，这个绝对的人格本体也是一个神圣而永恒的模式，首先，它是上父将人格本体赠与到共同行动者身上的模式，其次，它也是上父将人格本体赠与到其辽阔宇宙中无数受造物身上的模式。		6:7.2 (79.2) The personality of the Paradise Son is absolute and purely spiritual, and this absolute personality is also the divine and eternal pattern, first, of the Father’s bestowal of personality upon the Conjoint Actor and, subsequently, of his bestowal of personality upon the myriads of his creatures throughout a far-flung universe.
6:7.3 (79.3) 永恒之子真正是一个仁慈的服侍者，一个神圣之灵，一个灵性的力量，及一个真实的人格本体。上子是上父之灵性与人格性本质向众宇宙的既成显现--是第一本源与中心除去所有那些非人格性的、非神性的、非灵性的及纯潜在性的一切后的精髓所在。但是，向人类心智生动描述永恒之子高尚人格本体之美妙与恢宏是不可能的。易于阻碍对万有之父理解的每样事物几乎引起了相同的影响，阻碍了对永恒之子的概念性识别。你必须等待自己到达天堂以后，才会理解为何我无法向有限心智的理解力描述这一绝对人格本体的特性。		6:7.3 (79.3) The Eternal Son is truly a merciful minister, a divine spirit, a spiritual power, and a real personality. The Son is the spiritual and personal nature of God made manifest to the universes—the sum and substance of the First Source and Center, divested of all that which is nonpersonal, extradivine, nonspiritual, and pure potential. But it is impossible to convey to the human mind a word picture of the beauty and grandeur of the supernal personality of the Eternal Son. Everything that tends to obscure the Universal Father operates with almost equal influence to prevent the conceptual recognition of the Eternal Son. You must await your attainment of Paradise, and then you will understand why I was unable to portray the character of this absolute personality to the understanding of the finite mind.
8. 对永恒之子的认知 ^top		8. Realization of the Eternal Son ^top
6:8.1 (79.4) 就身份、本质和其他人格本体属性而言，永恒之子是万有之父一个完全等同、完美互补而永恒的对应者。在相同的意义上，神是万有之父，上子是万有之母。而我们全体，上上下下，则构成了他们的宇宙家庭。		6:8.1 (79.4) Concerning identity, nature, and other attributes of personality, the Eternal Son is the full equal, the perfect complement, and the eternal counterpart of the Universal Father. In the same sense that God is the Universal Father, the Son is the Universal Mother. And all of us, high and low, constitute their universal family.
6:8.2 (79.5) 要想领会上子的品质，你应当研究对上父神性品质的启示；它们是永不可分地同为一体的。作为神性人格本体，他们事实上是无法被较低类别的智能存有所区分的。但是，对于由神灵自身创造出来的那些存有而言，对他们分开的识别并非如此困难。出生于中央宇宙及天堂上的存有们，会认识到上父和上子不但是实行宇宙支配的一体性人格统一体，而且是两个运行于宇宙管理各个明确领域的独立人格本体。		6:8.2 (79.5) To appreciate the character of the Son, you should study the revelation of the divine character of the Father; they are forever and inseparably one. As divine personalities they are virtually indistinguishable by the lower orders of intelligence. They are not so difficult of separate recognition by those whose origin is in the creative acts of the Deities themselves. Beings of nativity in the central universe and on Paradise discern the Father and the Son not only as one personal unity of universal control but also as two separate personalities functioning in definite domains of universe administration.
6:8.3 (79.6) 作为位格来说，你或许会将万有之父和永恒之子设想为分开的个体，因为他们确实是这样；但是在众宇宙的管理中，他们是如此相互交织、相互关联，以致并不总是可能将他们区分开来。在众宇宙事务中，当在令人困惑的相互关联作用中碰到上父和上子时，试图把他们的活动区分开来，并不一定总是有益的；只要记起，神是创始性的意图，而上子则是表达性的话语。在每一个地方宇宙中，这种不可分性，人格化为造物之子的神性，他是一千万个有居民世界的受造物面前上父和上子双方的代表者。		6:8.3 (79.6) As persons you may conceive of the Universal Father and the Eternal Son as separate individuals, for they indeed are; but in the administration of the universes they are so intertwined and interrelated that it is not always possible to distinguish between them. When, in the affairs of the universes, the Father and the Son are encountered in confusing interassociations, it is not always profitable to attempt to segregate their operations; merely recall that God is the initiating thought and the Son is the expressionful word. In each local universe this inseparability is personalized in the divinity of the Creator Son, who stands for both Father and Son to the creatures of ten million inhabited worlds.
6:8.4 (80.1) 永恒之子是无限的，但通过其天堂众子本身，以及通过无限之灵的耐心照料，上子是可接近的。没有天堂众子的赠与服务和无限之灵对受造物的慈爱照料，物质性起源的存有们很难指望到达永恒之子。同样，这一点也是对的：借助于这些天界代理者的帮助和指引，具有神之意识的凡人肯定会到达天堂，并在某一刻立于这位崇高的、拥有众子的上子亲身临在之中。		6:8.4 (80.1) The Eternal Son is infinite, but he is approachable through the persons of his Paradise Sons and through the patient ministry of the Infinite Spirit. Without the bestowal service of the Paradise Sons and the loving ministry of the creatures of the Infinite Spirit, beings of material origin could hardly hope to attain the Eternal Son. And it is equally true: With the help and guidance of these celestial agencies the God-conscious mortal will certainly attain Paradise and sometime stand in the personal presence of this majestic Son of Sons.
6:8.5 (80.2) 虽说永恒之子是凡人人格本体要达到的典范，但你会发现理解上父和上灵二者之存在，更为容易一些，因为上父是你人类人格本体的实际赠与者，而无限之灵是你凡人心智的绝对源头。但当你在灵性进步的天堂之旅中扬升之时，永恒之子的人格本体对你来说会变得愈加真实，而其无限灵性心智的实相，对你不断灵性化的心智而言，会变得愈加清晰可辨。		6:8.5 (80.2) Even though the Eternal Son is the pattern of mortal personality attainment, you find it easier to grasp the reality of both the Father and the Spirit because the Father is the actual bestower of your human personality and the Infinite Spirit is the absolute source of your mortal mind. But as you ascend in the Paradise path of spiritual progression, the personality of the Eternal Son will become increasingly real to you, and the reality of his infinitely spiritual mind will become more discernible to your progressively spiritualizing mind.
6:8.6 (80.3) 永恒之子的概念从不会在你物质性或随后的灵质性心智中闪耀；直到你灵性化并开始了你的灵性扬升，对永恒之子人格本体的理解，才会开始变得像你对来自天堂的造物之子所形成的人格本体概念一样生动。这位天堂造物之子曾亲身作为一个人格，化身为人类中间的一个人，并生活在玉苒厦(Urantia)上。		6:8.6 (80.3) Never can the concept of the Eternal Son shine brightly in your material or subsequent morontial mind; not until you spiritize and commence your spirit ascension will the comprehension of the personality of the Eternal Son begin to equal the vividness of your concept of the personality of the Creator Son of Paradise origin who, in person and as a person, onetime incarnated and lived on Urantia as a man among men.
6:8.7 (80.4) 在你地方宇宙的整个经历中，其人格本体能够被人类所理解的造物之子，一定可以补偿你们在全面理解更富独特灵性的、但依具人格性的天堂永恒之子方面的不足。当你前进通过奥温顿(Orvonton)和哈沃纳(Havona)，当对你的地方宇宙造物之子的生动形象和深刻记忆逐渐淡忘之时，这种物质性的和灵质性的经历，将会被你对天堂永恒之子愈益扩大的概念和愈益强化的理解所补偿，随着你向天堂进发，你对天堂永恒之子的实相和切近之感，必将愈益深化。		6:8.7 (80.4) Throughout your local universe experience the Creator Son, whose personality is comprehensible by man, must compensate for your inability to grasp the full significance of the more exclusively spiritual, but none the less personal, Eternal Son of Paradise. As you progress through Orvonton and Havona, as you leave behind you the vivid picture and deep memories of the Creator Son of your local universe, the passing of this material and morontia experience will be compensated by ever-enlarging concepts and intensifying comprehension of the Eternal Son of Paradise, whose reality and nearness will ever augment as you progress Paradiseward.
6:8.8 (80.5) 永恒之子是一个崇高而辉煌的人格本体。虽然把握这样一位无限存在的人格本体之现实性，已经超越暂存性和物质性心智的能力之外，但毫无疑义的是，他确实是一个人格。我知道自己在说什么。我曾经无数次地立于这位永恒之子神性临在中，其后则前往到宇宙中去执行其仁慈的吩咐。		6:8.8 (80.5) The Eternal Son is a grand and glorious personality. Although it is beyond the powers of the mortal and material mind to grasp the actuality of the personality of such an infinite being, doubt not, he is a person. I know whereof I speak. Times almost without number I have stood in the divine presence of this Eternal Son and then journeyed forth in the universe to execute his gracious bidding.
6:8.9 (80.6) [由一位受命提供这篇描述天堂永恒之子文章的神性顾问撰写。]		6:8.9 (80.6) [Indited by a Divine Counselor assigned to formulate this statement depicting the Eternal Son of Paradise.]