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.
6:0.1 (73.1) 永恆之子是萬有之父「第一個」人格與絕對概念的完美且最終表達。因此，無論何時及以何種方式，上父以人格和絕對的方式表達他自己時，都是經由他那曾經是、現在是、也將永遠是鮮活神性之「道」（Word）的永恆之子。而這永恆之子居住在萬物中心，與永恆萬有之父相互關聯並直接籠罩其人格臨在。
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.
6:0.2 (73.2) 我們談及神的「第一個」思想，並暗示永恆之子的一個不可能的時間起源，為的是進入人類智力的思想管道。這種語言的失真，代表著我們在與凡人受造物受時間束縛的（time-bound）心智進行接觸-妥協（contact-compromise）時所做的最大努力。從順序的意義上來說，萬有之父從不可能有過第一個思想，永恆之子也從不曾有過一個開始。但我受指示要透過這樣的思想符號，向凡人受時間限制的（time-limited）心智描述永恆的實相，並以這樣順序性的時間概念來表明永恆的關係。
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.
6:0.3 (73.3) 永恆之子是天堂之父對神性實相、無限定靈性和絕對人格的普遍且無限概念之靈性人格化。由此，上子構成萬有之父創造者身份的神性啟示。上子的完美人格揭示了上父實際上是靈性、意志、目的及人格之所有意義和價值的永恆和普遍之源。
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.
6:0.4 (73.4) 為了使時間性有限心智對天堂三位一體中永恆無限存有間的關係形成某種順序概念，我們利用這種概念上的許可來指稱「上父的第一個人格性的、普遍的和無限的概念」。我無法向人類心智傳達任何關於神靈間永恆關係的充分觀念；因此我使用這些術語，以便讓有限心智對於在隨後時間紀元裡，這些永恆存有間的關係有某種程度的理解。我們相信上子源自上父；我們被教導二者都是無限定地永恆。因此，顯而易見的是，沒有任何時間受造物能完全理解這奧秘——源自於上父的上子，然而卻又與上父本身同等地永恆。
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 theassociate 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.
6:1.1 (73.5) 永恆之子是神的原初和獨生之子。他是上子神，是神靈之第二位格（Second Person of Deity）和萬物的聯席創造者。正如上父是第一偉大本源與中心，永恆之子是第二偉大本源與中心（Second Great Source and Center）。
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.
6:1.2 (74.1) 永恆之子是眾多宇宙所組成的宇宙中之靈性管理機構的靈性彙聚者與神性管理者。萬有之父首先是創造者，然後是控制者；永恆之子首先是共同創造者，然後是靈性管理者。「神是靈，」而上子是該靈的人格啟示。第一本源與中心是意志絕對（Volitional Absolute）；第二本源與中心則是人格絕對（Personality Absolute）。
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.”
6:1.3 (74.2) 萬有之父除了與上子或與上子的協調行動一起之外，從不會親自作為創造者而運作。假若那《新約聖經》作者指的是永恆之子，那麼當他在寫下這句話時，便已說出了真理：「太初有道，道與神同在，道就是神。萬物是藉著他造的，凡被造的，沒有一樣不是藉著他造的。」
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.”
6:1.4 (74.3) 當永恆之子的一位聖子出現在玉苒廈時，那些曾與這位具人類形態的神性存有親善往來的人們暗指他是「從太初就有的那一位，是我們曾聽過、曾親眼見過、是我們所注視，我們的手曾觸摸過，他就是生命之道。」這位贈與的聖子就像原初之子（Original Son）一樣，確實來自於上父，正如他在地球上的一次禱告中所暗示的：「我的父啊，現在求你讓我與你同享榮耀，就是在尚未有這世界之前，我與你同享的榮耀。」
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.
6:1.5 (74.4) 永恆之子在不同的宇宙中以不同名稱為人所知。在中央宇宙，他被稱為協同之源（Co-ordinate Source），共同創造者（Cocreator），以及聯席絕對（Associate Absolute）。在超級宇宙總部尤沃薩，我們稱上子為同等靈性彙聚者（Co-ordinate Spirit Center）和永恆靈性管理者（Eternal Spirit Administrator）。在你們的地方宇宙總部薩爾文頓，這位上子被記載為第二永恆本源與中心。默基瑟德稱他為「眾聖子之上子」（Son of Sons）。在你們的世界上，但並不在你們那由居住天體組成的系統中，這位原初之子已經與一位協調的造物聖子混為一談，即那位曾將自身贈與至玉苒廈凡人種族中的內巴頓邁克爾。
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.
6:1.6 (74.5) 儘管任何天堂聖子都可恰當地被稱為神之聖子，我們習慣將「永恆之子」這稱號保留給這位原初之子，即第二本源與中心，他與萬有之父一起，是充滿力量與完美的中央宇宙之共同創造者，他也是所有其他源自於無限神靈的神性聖子之共同創造者。
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.
6:2.1 (74.6) 永恆之子如萬有之父般地不變和無限地可靠。他也如上父般地富有靈性，同樣真正地是無限制的靈。對低微起源的你們來說，上子會看似更具人格性，因為在可親近性上，他比萬有之父更接近你們一步。
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.”
6:2.2 (74.7) 永恆之子是永恆的神之「話語」（Word of God）。他完全像上父一樣；事實上，永恆之子就是上父對眾多宇宙所組成的宇宙之親身顯現。因此，「凡看見上子的，就已看見了上父」這句話適用於永恆之子和所有協同造物聖子，過去如此，現在如此，永遠都將如此。
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.
6:2.3 (74.8) 在本質上，上子完全像靈性父親。當我們敬拜萬有之父時，實際上我們同時也敬拜上子神和上靈神。上子神在本質上就如同上父神那般神性地真實且永恆。
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.
6:2.4 (75.1) 上子不但擁有上父所有無限超然的正義，也反映了上父所有品格的聖潔。上子分享上父的完美，並在所有不完美受造物達至神性完美的靈性努力中，共同分擔協助他們的責任。
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.
6:2.5 (75.2) 永恆之子擁有上父所有神性的品格和靈性的屬性。上子是神在人格和靈性上的絕對性完滿，而上子在親身管理由眾多宇宙組成的宇宙之靈性機構時，揭示了這些品質。
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.
6:2.6 (75.3) 神確實是一個遍在之靈；神就是靈；而上父這靈的本質在永恆之子的神靈上聚焦並人格化。在上子身上，所有靈性特徵顯然因與第一本源與中心的普遍性有所區分而大大增強。正如上父將他的靈性本質與上子分享一樣，他們一起也同樣充分且無保留地與聯合行動者——無限之靈——分享神聖靈性。
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.
6:2.7 (75.4) 在對真理的熱愛和對美的創造上，上父和上子是相等的，只是上子似乎更致力於實現普世價值的專有靈性之美。
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.
6:2.8 (75.5) 在神性的良善上，我分辨不出上父和上子之間的差異。上父如同父親般地愛著其宇宙子女；永恆之子既以父親又以兄長的身份看待所有受造物。
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.
6:3.1 (75.6) 上子共享三位一體的公正與正義，但他以上父的愛與恩慈之無限人格化，蓋過了這些神性特徵；上子是神性的愛對宇宙的啟示。正如神是愛，上子就是恩慈。上子無法比上父付出更多愛，但他能以一種額外的方式向受造物顯示恩慈，因為他不僅像上父一樣是位原初的創造者，他也是那同一位上父的永恆之子，從而分享了萬有之父所有其他眾子的子民經驗。
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.
6:3.2 (75.7) 永恆之子是所有造物的偉大恩慈侍奉者。恩慈是上子靈性品格的本質。永恆之子的命令當透過第二本源與中心的靈性迴路派遣時，是以恩慈為基調。
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.
6:3.3 (75.8) 要理解永恆之子的愛，你必須首先覺察它的神性源頭，那就是上父，而他就是愛，然後看見這無限深情在無限之靈和其幾近無限制的侍奉人格大軍的廣泛侍奉中不斷展開。
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.
6:3.4 (75.9) 永恆之子的侍奉致力於向眾多宇宙組成的宇宙揭示愛之神。這神性上子並未從事那不光彩任務——試圖說服他仁慈的上父去愛其卑微受造物，以及向時間中的作惡者施以恩慈。設想永恆之子懇求萬有之父對其空間物質世界上的卑微受造物施以恩慈，是多麼錯誤啊！這種對神的概念是粗陋且怪誕的。相反地，你們應當認識到神之聖子的所有仁慈侍奉是對上父普世大愛及無限憐憫之心的直接揭示。上父的愛是上子的恩慈之真實永恆來源。
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.
6:3.5 (75.10) 神是愛，上子是恩慈。恩慈是應用的愛，是上父的愛在他永恆之子身上的行動展現。這位普世上子的愛也同樣是普世的。正如在有性別的行星上對愛的理解，神之愛更類似於父親的愛，而永恆之子的愛則更像母親的慈愛。確實，這樣的比喻很粗糙，但我引用它們是希望向人類心智傳達這樣一個思想，即上父之愛與上子之愛之間存在著差異，這差異不是在於神性的內容，而是在於表達之品質和方式。
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 actualizedspirit 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.
6:4.1 (76.1) 永恆之子激勵著宇宙實相的靈性層次；上子的靈性力量在涉及所有宇宙實存中都是絕對的。他藉由在靈性引力上的絕對掌握，對所有未分化靈性能量的相互關聯和所有現實化的靈性實相，進行完美的控制。所有純粹未片段化的靈以及所有靈性存有和靈性價值，都會對原始天堂聖子的無限引力做出回應。倘若永恆的未來見證了一個無侷限宇宙的出現，那麼原初之子的靈性引力和靈性力量，將顯示完全足以勝任對這樣一個無邊界造物的靈性控制和有效管理。
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.
6:4.2 (76.2) 上子僅在靈性領域內是全能的。在宇宙管理的永恆體系內，從不會出現浪費和不必要的職能重複；神靈不熱衷無用的宇宙侍奉重疊。
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.
6:4.3 (76.3) 原初之子的全在性，構成了眾多宇宙組成宇宙之靈性統一。所有造物的靈性凝聚力都有賴於永恆之子神性之靈的處處活躍臨在。當我們設想上父的靈性臨在時，我們發現在我們的思維中很難將它與永恆之子的靈性臨在區分開來。上父之靈永恆地駐居在上子之靈當中。
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 c the spirit of the Father.
6:4.4 (76.4) 上父在靈性上必定是全在的，但這種全在性似乎與永恆之子無處不在的靈性活動密不可分。然而我們確實相信，在所有具雙重靈性本質的上父-上子（Father-Son）臨在的情況，上子之靈與上父之靈是同等的。
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.
6:4.5 (76.5) 在他與人格的接觸中，上父在人格廻路中行動。在他與靈性造物的親身且可察覺的接觸中，他以其神靈整體之片段形式出現，而這些上父的片段在宇宙中出現時，無論何時何地都具有一種單獨、獨特與專有的職能。在所有這些情況下，上子之靈與萬有之父片段臨在的靈性職能是同等的。
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.
6:4.6 (76.6) 從靈性上來說，永恆之子是全在的。永恆之子的靈毫無疑問與你同在並圍繞著你，但並不像神秘告誡者那樣在你之內，並成為你的一部分。內住的上父片段調整人類心智，使之逐漸趨向神性態度，於是這樣的一個揚升心智，對於第二本源與中心之全然-權能的靈性-引力廻路之靈性牽引力量變得越來越有反應。
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.
6:4.7 (76.7) 原初之子具有普世及靈性自我意識。在智慧上，上子與上父完全相等。在知識領域上，即全知上，我們無法區分第一本源與第二本源；如同上父一樣，上子知曉一切；他從不對任何宇宙事件感到意外；他從開始就洞悉結局。
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.
6:4.8 (77.1) 上父和上子確實知道眾多宇宙組成的宇宙中所有靈及靈性化存有的數目及行蹤。上子不僅憑藉著自己全在的靈而無所不知，而且還與上父及共同行動者一樣，充分地認識到至高存在者的巨大反射性智能，這種智能始終覺察到七個超級宇宙中所有世界上所發生的一切事情。而尚有其它方式使得天堂聖子是全知的。
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.
6:4.9 (77.2) 永恆之子，作為一個充滿愛、恩慈、侍奉的靈性人格，與萬有之父完全且無限地平等，而在所有那些與較低領域揚升存有的恩慈且富深情的人格接觸中，永恆之子如此寬容體貼、耐心堅忍， 就像他那些在地方宇宙中如此頻繁地將他們自身贈與到時間性演化世界上的天堂聖子一樣。
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.
6:4.10 (77.3) 進一步詳述永恆之子的屬性是沒有必要的。除了已提及的例外，只需研究上父神的靈性屬性便可理解且正確地評估上子神的屬性。
5. Limitations of the Eternal Son
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.
6:5.1 (77.4) 永恆之子並不親身在物質領域中運作，而且除非是透過聯合行動者，也不會在對受造物存有的心智侍奉層面上運作。但這些限定條件不會以任何方式限制永恆之子充分且自由地行使所有與靈性全知、全在、全能相關的神聖屬性。
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.
6:5.2 (77.5) 永恆之子不親身遍及固有於神靈絕對之無限中的靈性潛能，但是，當這些潛能成為實存時，它們便進入上子之靈性-引力迴路的全然-權能的掌握內。
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.
6:5.3 (77.6) 人格是萬有之父的獨有贈禮。永恆之子從上父那裡獲得人格，但在沒有上父的情況下，他並不贈與人格。上子創造了一個龐大的靈性大軍，但這些衍生並非人格。當上子創造人格時，他是與上父或聯合創造者（Conjoint Creator）一起創造的，他是與上父或聯合創造者在這樣的關係中可以代理上父。永恆之子因而是人格的共同創造者，但他從不贈與任何人格，也從不獨自創造人格存有。然而，這種行動的侷限並不剝奪上子創造任何或所有人格以外實相類型的能力。
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.
6:5.4 (77.7) 永恆之子在造物者特權的傳遞上是有限制的。上父在使原初之子永恆化的過程中，賜與了他隨後能與上父一起參與神聖行動的權能和特權，此神聖行動是關於產生額外的具有創造屬性的聖子，而他們已經這樣做，並且現在仍在做。但當這些協同聖子產生時，造物者身份的特權顯然無法進一步傳遞。永恆之子只能把造物者身份權能傳給第一代或直系的人格化。因而，當上父和上子聯合使造物聖子人格化時，他們達成其目的；但是，由此而生的造物聖子，永遠無法將造物者身份的特權傳遞或委派給他隨後可能創造出的不同類別聖子，儘管在最高等的地方宇宙聖子身上，確實會出現造物聖子之創造屬性的非常有限反映。
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.
6:5.5 (78.1) 作為一個無限且獨有的人格存在，永恆之子無法像萬有之父和無限之靈那樣將他的本質片段化，也無法像他們那樣分配並贈與其自我的個體化部分到其他實體或人格體上。但上子能夠且確實將他自己作為無限制的靈贈與出去，讓所有造物沐浴其中，並不斷地吸引所有靈性人格和屬靈實相趨向他自己。
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.
6:5.6 (78.2) 永遠記住，永恆之子是靈性上父對所有造物的人格寫照。從神靈意義上來說，上子是人格且只是人格；這樣一位神性且絕對的人格，無法被分解或片段化。上父神和上靈神確實是人格，但他們除了是這樣的神靈人格之外，也是其它一切。
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.
6:5.7 (78.3) 儘管永恆之子無法親自參與思想調整者的贈與，但當上父在計畫思想調整者的贈與時，向上子提議，「讓我們按照我們自己的形象造凡人」時，永恆之子確實在永恆的過去與萬有之父同席商議，贊同此計畫並承諾無盡的合作。如同上父的靈性片段居住在你之內，上子的靈性臨在也圍繞著你，這兩者永遠合而為一地運作，致力於你的靈性進展。
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.
6:6.1 (78.4) 永恆之子是靈，且擁有心智，但這不是凡人心智所能理解的心智或靈。凡人在有限的、宇宙的、物質的及人格的層次上感知心智。人也觀察到在次人格（動物）層次上運作的生命有機體中的心智現象，但要理解與超物質性存有相關的心智本質，和作為專屬靈性人格之一部分的心智本質，對他來說是困難的。然而，當心智涉及到存在的靈性層次，並且被用來表示智能的靈性功能時，它必須有不同的定義。那種直接與靈性結盟的心智，不是協調靈性和物質的心智，也不是只與物質結盟的心智可相提並論的。
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.
6:6.2 (78.5) 靈始終是具意識的、具心智的，且擁有不同層面的身份。若缺乏某種層面的心智，那麼在靈性存有情誼之中就不會有靈性意識。心智的對等性，即知與被知的能力，是神靈與生俱有的。神靈可以是人格的、前人格的、超人格的，或是無人格的，但神靈決不會是沒有心智的，也就是說，絕對不會缺乏至少能與相似實體、存有或人格溝通的能力。
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.
6:6.3 (78.6) 永恆之子的心智與上父的心智相似，但不同於宇宙中任何其它心智，與上父的心智一起，它是聯合創造者多樣且廣泛心智的原型。上父與上子的心智，即第三本源與中心的絕對心智之原型智力，或許在思想調整者的前心智（premind）中得到了最佳的說明，因為，雖然這些上父片段完全處於聯合行動者的心智迴路之外，但它們都擁有某種形式的前心智；它們知也被知；它們享有人類思維的對等性。
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.
6:6.4 (78.7) 永恆之子是完全靈性的；而人類則是非常接近完全物質性的；所以很多有關永恆之子的靈性人格、他七個環繞天堂的靈性天體和天堂聖子之無人格創造的本質，還必須等到你們完成內巴頓地方宇宙靈質性揚升後的靈性地位達成。然後，當你穿越超級宇宙而前往哈沃納時，隨著你開始被賦予「靈性之心智」——靈性的洞察力，許多隱藏於靈性的（spirit-concealed）奧秘將會變得清晰。
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.
6:7.1 (79.1) 永恆之子是那無限人格，萬有之父透過三位一體化的技術從永恆之子的無限定人格束縛中脫離，藉由這種方式，上父從此一直持續地將自己無盡慷慨地贈與到他那不斷擴展的造物者及受造物的宇宙中。上子是絕對人格；神是父代人格——人格的源頭，人格的賜與者，人格的起因。每個人格存有都是從萬有之父那獲得人格的，正如原初之子的人格永恆地源自天堂父親。
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.
6:7.2 (79.2) 天堂聖子的人格是絕對的且純靈性的，而這個絕對的人格也是神性且永恆的模式，首先是上父在聯合行動者上的人格贈與模式，隨後是他在其遍及遼闊宇宙中無數受造物上的人格贈與模式。
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.
6:7.3 (79.3) 永恆之子是確實是仁慈的侍奉者、神性的靈、靈性的力量和真實的人格。上子是神的靈性與人格本質對眾宇宙的顯現——第一本源與中心的要義，剝離了所有那些非人格性的、神性外的（extradivine）、非靈性的以及純粹潛在性的。但是，要以言辭向人類心智描繪永恆之子超凡人格的美與莊嚴是不可能的。所有趨使萬有之父難以理解的一切，以幾乎同等影響的運作來阻礙對永恆之子概念上的識別。你必須等待你到達天堂，仍後你才會明白為何我何無法向有限心智的理解力來描述這絕對人格的特性。
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.
6:8.1 (79.4) 就人格的身份、本質和其他屬性而言，永恆之子是萬有之父的完全等同、完美補足和永恆對應。在同樣的意義上，神是萬有之父，上子是萬有之母（Universal Mother）。而我們全體，無論高低，則構成了他們的宇宙家庭。
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.
6:8.2 (79.5) 要欣賞上子的品格，你應當研究上父神性品格的啓示；他們是永遠且是不可分的合而為一。作爲神性人格，對於較低類別的智能而言，他們實際上是無法區分的。對於那些起源於神靈自身創造行動的存有來說，要分別認出他們並不困難。出生於中央宇宙中及天堂上的存有，不僅將上父與上子視為萬有控制的一個人格整體，也將他們視為在宇宙管理特定領域中運作的兩個獨立人格。
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.
6:8.3 (79.6) 作爲人格體，你們可以把萬有之父和永恆之子設想成獨立的個體，因爲他們確實是；但在宇宙的管理中，他們是如此相互交織、相互關聯，以致並非總是可能區分他們。在宇宙事務中，當在令人困惑的相互關聯中遇到上父和上子時，試圖將他們的運作分開並不總是有益的；只要記得，神是創始的思想，而上子是表達的話語。在每一個地方宇宙中，這種不可分割性在造物聖子的神性中人格化，對於一千萬個有居住者世界的受造物而言，造物聖子代表著上父和上子。
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.
6:8.4 (80.1) 永恆之子是無限的，但是透過其天堂聖子們的人格體和無限之靈的耐心侍奉，他是可接近的。如果沒有天堂聖子的贈與服務和無限之靈的受造物所進行的慈愛侍奉，物質起源的存有幾乎無法期望到達永恆之子。同樣真實的是：在這些天界代理者的幫助和指引下，具有神意識的凡人必定會到達天堂，並有朝一日站在這位壯麗莊嚴的「眾聖子之上子」的親身面前。
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.
6:8.5 (80.2) 儘管永恆之子是凡人人格達成的典範，但你發現更容易掌握上父和上靈的實相，因為上父是你人類人格的實際贈與者，而無限之靈是你凡人心智的絕對源頭。但是，當你在靈性進展的天堂路徑上揚升時，永恆之子的人格對你來說將變得愈加真實，而對於你漸趨靈性化的心智，他無限靈性的心智實相將變得更加可辨識。
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.
6:8.6 (80.3) 對永恆之子的概念永遠不可能在你物質性或隨後靈質性的心智中明亮地發光；只有當你靈性化並開始你的靈性揚升時，對於永恆之子人格的理解才會開始像你對天堂起源的造物聖子人格的概念一樣鮮明，而造物之子曾親自以人格體形式，作為人中之人，化身並生活在玉苒廈上。
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.
6:8.7 (80.4) 在你整個地方宇宙的經歷中，造物聖子的人格是人類能夠理解的，而他必須彌補你們無力掌握那更為純粹靈性，但絲毫不減人格性的天堂永恆之子的全部重要性。當你穿越奧溫頓和哈沃納前進時，當你把你地方宇宙造物聖子的鮮明畫面和深刻記憶留在身後時，這種物質性和靈質性經歷的消逝，將由對天堂永恆之子的不斷擴展概念和愈加強化理解所彌補，隨著你朝向天堂進展，永恆之子的實相和親密性將不斷增強。
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.
6:8.8 (80.5) 永恆之子是一個宏偉而榮耀的人格。儘管凡人物質心智的能力無法掌握這樣一個無限存有人格的實在性，但請不要懷疑，他是一個人格體。我知道我所說的。我已幾乎無數次地站在這位永恆之子的神性在中，然後啟程前往宇宙執行他仁慈的指示。
6:8.9 (80.6) [Indited by a Divine Counselor assigned to formulate this statement depicting the Eternal Son of Paradise.]
6:8.9 (80.6) [由受指派闡述這篇描繪天堂永恆之子陳述的一位神性參議者所撰寫。]