10:0.1 (108.1) THE Paradise Trinity of eternal Deities facilitates the Father’s escape from personality absolutism. The Trinity perfectly associates the limitless expression of God’s infinite personal will with the absoluteness of Deity. The Eternal Son and the various Sons of divine origin, together with the Conjoint Actor and his universe children, effectively provide for the Father’s liberation from the limitations otherwise inherent in primacy, perfection, changelessness, eternity, universality, absoluteness, and infinity.
10:0.1 (108.1) 永恆神靈的天堂三位一體，促進了上父從人格絕對論中的解脫。三位一體完美地將神的無限人格意志之無限制表達與神靈之絕對性結合在一起。永恆之子及各種神性起源的聖子，連同聯合行動者和他的宇宙子女，有效地為上父提供了途徑，使其從原本固有於首要性、完美性、不變性、永恆性、普遍性、絕對性及無限性中的限制解放出來。
10:0.2 (108.2) The Paradise Trinity effectively provides for the full expression and perfect revelation of the eternal nature of Deity. The Stationary Sons of the Trinity likewise afford a full and perfect revelation of divine justice. The Trinity is Deity unity, and this unity rests eternally upon the absolute foundations of the divine oneness of the three original and co-ordinate and coexistent personalities, God the Father, God the Son, and God the Spirit.
10:0.2 (108.2) 天堂三位一體有效地提供了神靈永恆本質的充分地表達和完美啟示。三位一體之恆定聖子（Stationary Sons of the Trinity ）同樣提供了神性公正的充分和完美啓示。三位一體是神靈的統一，而這種統一永恆地建立在三個原初、協同、共存的人格體——上父神、上子神和上靈神——的神性一體性之的絕對基礎上。
10:0.3 (108.3) From the present situation on the circle of eternity, looking backward into the endless past, we can discover only one inescapable inevitability in universe affairs, and that is the Paradise Trinity. I deem the Trinity to have been inevitable. As I view the past, present, and future of time, I consider nothing else in all the universe of universes to have been inevitable. The present master universe, viewed in retrospect or in prospect, is unthinkable without the Trinity. Given the Paradise Trinity, we can postulate alternate or even multiple ways of doing all things, but without the Trinity of Father, Son, and Spirit we are unable to conceive how the Infinite could achieve threefold and co-ordinate personalization in the face of the absolute oneness of Deity. No other concept of creation measures up to the Trinity standards of the completeness of the absoluteness inherent in Deity unity coupled with the repleteness of volitional liberation inherent in the threefold personalization of Deity.
10:0.3 (108.3) 從永恆之圈的現狀，回顧無盡的過去，我們發現宇宙事物只有一種不可避免的必然性，那就是天堂三位一體。我認爲三位一體是必然的。當我審視時間的過去、現在和未來，我認爲在整個眾多宇宙組成的宇宙中，沒有任何其它事務是必然的。從回顧或是展望的角度來看，如果沒有三位一體，當前的主宇宙是難以想像的。有了天堂三位一體，我們能夠假設運作所有事物的其它方式，甚至多種方式，但若沒有上父、上子和上靈的三位一體，我們無法設想無限者在神靈之絕對一體性面前，如何實現三重的且同等的人格化。沒有其它的造物概念能符合三位一體的標準，即神靈統一中固有的絕對性之完整性，與神靈三重人格化中固有的意志解放之完備性相結合。
10:1.1 (108.4) It would seem that the Father, back in eternity, inaugurated a policy of profound self-distribution. There is inherent in the selfless, loving, and lovable nature of the Universal Father something which causes him to reserve to himself the exercise of only those powers and that authority which he apparently finds it impossible to delegate or to bestow.
10:1.1 (108.4) 看起來似乎上父在過去的永恆中開啟了一個深奧的自我分發（self-distribution）政策。萬有之父的無私、慈愛及可愛的本質中蘊含著某些東西，使得他只將那些他明顯發現無法委託或贈與的權能與權威，保留給自己行使。
10:1.2 (108.5) The Universal Father all along has divested himself of every part of himself that was bestowable on any other Creator or creature. He has delegated to his divine Sons and their associated intelligences every power and all authority that could be delegated. He has actually transferred to his Sovereign Sons, in their respective universes, every prerogative of administrative authority that was transferable. In the affairs of a local universe, he has made each Sovereign Creator Son just as perfect, competent, and authoritative as is the Eternal Son in the original and central universe. He has given away, actually bestowed, with the dignity and sanctity of personality possession, all of himself and all of his attributes, everything he possibly could divest himself of, in every way, in every age, in every place, and to every person, and in every universe except that of his central indwelling.
10:1.2 (108.5) 萬有之父一直以來已將自身可被贈與到任何其他造物者或受造物的每一部分，都分離出去。他已將能委託的每樣權能和所有權柄都委派給他的神性聖子和他們的相關的智能存有。他實際上已經把每樣可轉移的行政權柄之特權，都轉移給在其各自宇宙中的主權聖子。在地方宇宙的事務中，他已使每個主權造物聖子如同在原初中央宇宙中的永恆之子一樣完美、有能力、具權威。他已經以人格擁有的尊嚴和神聖性，將他自己的一切及其屬性的一切，所有他可能捨棄的每樣東西，以每一種方式、在每一時代、在每一地點，給予（實際上贈與）每個人，並且是在除了他中央居住之外的每一個宇宙中。
10:1.3 (109.1) Divine personality is not self-centered; self-distribution and sharing of personality characterize divine freewill selfhood. Creatures crave association with other personal creatures; Creators are moved to share divinity with their universe children; the personality of the Infinite is disclosed as the Universal Father, who shares reality of being and equality of self with two co-ordinate personalities, the Eternal Son and the Conjoint Actor.
10:1.3 (109.1) 神性人格不以自我為中心；自我分發和人格分享是神性自由意志自我的特徵。受造物渴求與其他人格受造物交往；造物者們受激勵與其宇宙子女分享神性；無限的人格被揭示為萬有之父，而萬有之父與兩個同等人格——永恆之子和聯合行動者——分享存在之實相和自我之平等。
10:1.4 (109.2) For knowledge concerning the Father’s personality and divine attributes we will always be dependent on the revelations of the Eternal Son, for when the conjoint act of creation was effected, when the Third Person of Deity sprang into personality existence and executed the combined concepts of his divine parents, the Father ceased to exist as the unqualified personality. With the coming into being of the Conjoint Actor and the materialization of the central core of creation, certain eternal changes took place. God gave himself as an absolute personality to his Eternal Son. Thus does the Father bestow the “personality of infinity” upon his only-begotten Son, while they both bestow the “conjoint personality” of their eternal union upon the Infinite Spirit.
10:1.4 (109.2) 關於上父人格和神聖屬性的知識，我們將永遠倚賴於永恆之子的啟示，因為當造物的聯合行動被實現，當神靈之第三位格以人格存在出現並執行其神性雙親的結合概念時，上父便不再作為無限定人格而存在。隨著聯合行動者的出現，以及造物之中央核心的具體化，某些永恆的變化發生了。神將他自身作為一個絕對人格賦予給他的永恆之子。因此，上父將｢無限之人格｣贈與他的獨生聖子，而他們兩者將其永恆結合的「聯合人格」贈與無限之靈。
10:1.5 (109.3) For these and other reasons beyond the concept of the finite mind, it is exceedingly difficult for the human creature to comprehend God’s infinite father-personality except as it is universally revealed in the Eternal Son and, with the Son, is universally active in the Infinite Spirit.
10:1.5 (109.3) 因為這些及其它超出有限心智概念的原因，人類受造物要理解神的無限父親–人格（father-personality）是極其困難的，除非它在永恆之子中普遍地展現，並與上子一起，在無限之靈中普遍地活躍。
10:1.6 (109.4) Since the Paradise Sons of God visit the evolutionary worlds and sometimes even there dwell in the likeness of mortal flesh, and since these bestowals make it possible for mortal man actually to know something of the nature and character of divine personality, therefore must the creatures of the planetary spheres look to the bestowals of these Paradise Sons for reliable and trustworthy information regarding the Father, the Son, and the Spirit.
10:1.6 (109.4) 由於神之天堂聖子造訪演化世界，有時甚至以凡人肉身之形居住在那裡，並且由於這些贈與使凡人有可能實際了解神性人格的本質和特徵，因此行星領域內的受造物必須從這些天堂聖子的贈與中尋求有關上父、上子與上靈的可靠且可信的信息。
10:2.1 (109.5) By the technique of trinitization the Father divests himself of that unqualified spirit personality which is the Son, but in so doing he constitutes himself the Father of this very Son and thereby possesses himself of unlimited capacity to become the divine Father of all subsequently created, eventuated, or other personalized types of intelligent will creatures. As the absolute and unqualified personality the Father can function only as and with the Son, but as a personal Father he continues to bestow personality upon the diverse hosts of the differing levels of intelligent will creatures, and he forever maintains personal relations of loving association with this vast family of universe children.
10:2.1 (109.5) 藉由三位一體化的技術，上父從自身剝離出那無限定的靈性人格，此人格就是上子，但在這樣做時，他使自己成為這個上子的上父，從而使自己擁有無限制的能力，成為所有隨後受造的、終歸的或其它人格化類型智能意志受造物的神性上父。作為絕對且無限定的人格，上父僅能作為上子並與上子一起運作，但作為一個人格「父親」，他繼續將人格贈與到不同層次的智能意志受造物的各種群體上，並且他永遠與這宇宙子女的龐大家庭保持慈愛聯繫的人格關係。
10:2.2 (109.6) After the Father has bestowed upon the personality of his Son the fullness of himself, and when this act of self-bestowal is complete and perfect, of the infinite power and nature which are thus existent in the Father-Son union, the eternal partners conjointly bestow those qualities and attributes which constitute still another being like themselves; and this conjoint personality, the Infinite Spirit, completes the existential personalization of Deity.
10:2.2 (109.6) 在上父已將自身的完整贈與到上子的人格之後，並當這種自我贈與的行動完整且完美時，藉由因此而存在於上父與上子結合中的無限權能與本性，這永恆的伙伴聯合贈與那些還構成另一個與他們自身相似存有的品質和屬性；而這個聯合的人格——無限之靈——完成了神靈的存在性人格化。
10:2.3 (110.1) The Son is indispensable to the fatherhood of God. The Spirit is indispensable to the fraternity of the Second and Third Persons. Three persons are a minimum social group, but this is least of all the many reasons for believing in the inevitability of the Conjoint Actor.
10:2.3 (110.1) 上子對神的父親身份是必不可少的。上靈對第二和第三位格的友愛關係是必不可少的。三個位格是最低限度的社會群體，但這是相信聯合行動者之必然性的許多理由中最微不足道的一個。
10:2.4 (110.2) The First Source and Center is the infinite father-personality, the unlimited source personality. The Eternal Son is the unqualified personality-absolute, that divine being who stands throughout all time and eternity as the perfect revelation of the personal nature of God. The Infinite Spirit is the conjoint personality, the unique personal consequence of the everlasting Father-Son union.
10:2.4 (110.2) 第一本源與中心是無限的父親–人格，是無限制的來源人格。永恆之子是無限定的人格–絕對（personality-absolute），那屹立在所有時間與永恆中，作爲神之人格本質的完美啓示的神性存在。無限之靈是聯合人格，是永恆上父–上子結合的獨特人格結果。
10:2.5 (110.3) The personality of the First Source and Center is the personality of infinity minus the absolute personality of the Eternal Son. The personality of the Third Source and Center is the superadditive consequence of the union of the liberated Father-personality and the absolute Son-personality.
10:2.5 (110.3) 第一本源與中心的人格，是無限性人格減去永恆之子的絕對人格。第三本源與中心的人格，是解脫的上父–人格與絕對的上子–人格之結合的超加（superadditive）結果。
10:2.6 (110.4) The Universal Father, the Eternal Son, and the Infinite Spirit are unique persons; none is a duplicate; each is original; all are united.
10:2.6 (110.4) 萬有之父、永恆之子和無限之靈都是獨特的位格；沒有一個是複製品；每一個都是原創的；全體是聯合的。
10:2.7 (110.5) The Eternal Son alone experiences the fullness of divine personality relationship, consciousness of both sonship with the Father and paternity to the Spirit and of divine equality with both Father-ancestor and Spirit-associate. The Father knows the experience of having a Son who is his equal, but the Father knows no ancestral antecedents. The Eternal Son has the experience of sonship, recognition of personality ancestry, and at the same time the Son is conscious of being joint parent to the Infinite Spirit. The Infinite Spirit is conscious of twofold personality ancestry but is not parental to a co-ordinate Deity personality. With the Spirit the existential cycle of Deity personalization attains completion; the primary personalities of the Third Source and Center are experiential and are seven in number.
10:2.7 (110.5) 永恆之子獨自體驗神性人格關係的完整性，意識到與上父的聖子身份關係和對於上靈的父親身份，並且意識到與上父–祖先和上靈–伙伴兩者的神性平等。上父知道擁有一個與他平等的上子的經驗，但上父不知道祖先前身。永恆之子擁有聖子身份的經驗，對人格祖先的認可，並且同時，上子也意識到自己是無限之靈的共同親源。無限之靈意識到雙重人格祖先，但他不是協同神靈人格的親源。藉由上靈，神靈人格化的存在性循環達到完成；第三本源與中心的原初人格都是經驗性的，在數量上有七個。
10:2.8 (110.6) I am of origin in the Paradise Trinity. I know the Trinity as unified Deity; I also know that the Father, Son, and Spirit exist and act in their definite personal capacities. I positively know that they not only act personally and collectively, but that they also co-ordinate their performances in various groupings, so that in the end they function in seven different singular and plural capacities. And since these seven associations exhaust the possibilities for such divinity combination, it is inevitable that the realities of the universe shall appear in seven variations of values, meanings, and personality.
10:2.8 (110.6) 我起源於天堂三位一體。我知道三位一作為統一的神靈；我也知道上父、上子和上靈以他們明確個人身份存在並行動。我確切地知道他們不僅單獨和集體行動，而且他們也以各種編組協調他們的表現，因此，最終他們以七種不同的單一和多重身份發揮作用。而且由於這七種關聯用盡了這樣神性組合的可能性，宇宙的各種實相必然以價值、意義及人格的七種變化型體出現。
10:3.1 (110.7) Notwithstanding there is only one Deity, there are three positive and divine personalizations of Deity. Regarding the endowment of man with the divine Adjusters, the Father said: “Let us make mortal man in our own image.” Repeatedly throughout the Urantian writings there occurs this reference to the acts and doings of plural Deity, clearly showing recognition of the existence and working of the three Sources and Centers.
10:3.1 (110.7) 儘管只有一位神靈，但存在有神靈的三個確切且神性的人格化身。關於將神性調整者賦予給人，上父說：「讓我們依我們自己的形象來造凡人。」在整個玉苒廈的著作中一再出現這關於多重性神靈行動與作為，清楚地顯示對三個本源與中心的存在和運作的認可。
10:3.2 (110.8) We are taught that the Son and the Spirit sustain the same and equal relations to the Father in the Trinity association. In eternity and as Deities they undoubtedly do, but in time and as personalities they certainly disclose relationships of a very diverse nature. Looking from Paradise out on the universes, these relationships do seem to be very similar, but when viewed from the domains of space, they appear to be quite different.
10:3.2 (110.8) 我們被教導在三位一體的關聯中，上子和上靈與上父維持著相同且平等的關係。在永恆中和作為神靈，他們無疑是如此，但在時間中和作為人格，他們確實揭示了非常多樣本質的關係。從天堂向外觀看宇宙，這些關係的確似乎非常相似，但從空間領域來看，它們顯得相當不同。
10:3.3 (111.1) The divine Sons are indeed the “Word of God,” but the children of the Spirit are truly the “Act of God.” God speaks through the Son and, with the Son, acts through the Infinite Spirit, while in all universe activities the Son and the Spirit are exquisitely fraternal, working as two equal brothers with admiration and love for an honored and divinely respected common Father.
10:3.3 (111.1) 神之聖子確實是「神之道」，但上靈的子女是真正的「神之行動」。神經由上子發言，並與上子一起透過無限之靈行動，而在所有宇宙活動中，上子和上靈極其友愛，像兩個平等兄弟般地工作，對受尊崇且在神性上受尊重的共同上父懷著欽佩與愛。
10:3.4 (111.2) The Father, Son, and Spirit are certainly equal in nature, co-ordinate in being, but there are unmistakable differences in their universe performances, and when acting alone, each person of Deity is apparently limited in absoluteness.
10:3.4 (111.2) 上父、上子和上靈確實在本質上是平等的，在存在上是協同的，但他們在宇宙表現上有著明顯的差異，並且當單獨行動時，每個神靈的位格在絕對性上明顯地受到限制。
10:3.5 (111.3) The Universal Father, prior to his self-willed divestment of the personality, powers, and attributes which constitute the Son and the Spirit, seems to have been (philosophically considered) an unqualified, absolute, and infinite Deity. But such a theoretical First Source and Center without a Son could not in any sense of the word be considered the Universal Father;fatherhood is not real without sonship. Furthermore, the Father, to have been absolute in a total sense, must have existed at some eternally distant moment alone. But he never had such a solitary existence; the Son and the Spirit are both coeternal with the Father. The First Source and Center has always been, and will forever be, the eternal Father of the Original Son and, with the Son, the eternal progenitor of the Infinite Spirit.
10:3.5 (111.3) 萬有之父在他自願剝離那構成上子和上靈的人格、能力和屬性之前，似乎已經是（從哲學上被視為）一個無限定、絕對和無限的神靈。但是，這樣一個沒有上子的理論上的第一本源與中心，從任何字面意義上來說，都不能被視為是萬有之父；沒有兒子身份，父親身份便不是真實的。此外，上父，在整體意義上已經是絕對的，必定已在某個永恆遙遠的時刻單獨存在。但他從未有過如此的單獨存在；上子和上靈兩者是與上父同為永恆的。第一本源與中心始終是，也將永遠是原初之子之永恆的上父，並與上子一起，是無限之靈的永恆始祖。
10:3.6 (111.4) We observe that the Father has divested himself of all direct manifestations of absoluteness except absolute fatherhood and absolute volition. We do not know whether volition is an inalienable attribute of the Father; we can only observe that he did not divest himself of volition. Such infinity of will must have been eternally inherent in the First Source and Center.
10:3.6 (111.4) 我們觀察到，除了絕對父親身份和絕對意志之外，上父已從他自身剝離所有絕對性的直接顯現。我們不知道意志是否是上父一種不可剝奪的屬性；我們只能觀察到他並未剝離他自身的意志。這種意志的無限必定已經永恆地固有在第一本源與中心。
10:3.7 (111.5) In bestowing absoluteness of personality upon the Eternal Son, the Universal Father escapes from the fetters of personality absolutism, but in so doing he takes a step which makes it forever impossible for him to act alone as the personality-absolute. And with the final personalization of coexistent Deity—the Conjoint Actor—there ensues the critical trinitarian interdependence of the three divine personalities with regard to the totality of Deity function in absolute.
10:3.8 (111.6) God is the Father-Absolute of all personalities in the universe of universes. The Father is personally absolute in liberty of action, but in the universes of time and space, made, in the making, and yet to be made, the Father is not discernibly absolute as total Deity except in the Paradise Trinity.
10:3.8 (111.6) 在眾多宇宙組成的宇宙中，神是所有人格的上父–絕對者。上父在行動的自由權上，是人格上絕對的，但在已形成的、正在形成的和尚待形成的時間與空間宇宙中，上父作為總體神靈並非是可識別地絕對，除非在天堂三位一體之內。
10:3.9 (111.7) The First Source and Center functions outside of Havona in the phenomenal universes as follows:
10:3.9 (111.7) 第一本源與中心在哈沃納以外的現象宇宙中的運作如下：
10:3.10 (111.8) 1. As creator, through the Creator Sons, his grandsons.
10:3.10 (111.8) 1. 作為創造者，透過造物聖子——他的孫輩聖子（grandsons）。
10:3.11 (111.9) 2. As controller, through the gravity center of Paradise.
10:3.11 (111.9) 2. 作為控制者，透過天堂的引力中心。
10:3.12 (111.10) 3. As spirit, through the Eternal Son.
10:3.12 (111.10) 3. 作為靈，透過永恆之子。
10:3.13 (111.11) 4. As mind, through the Conjoint Creator.
10:3.13 (111.11) 4. 作為心智，透過聯合創造者。
10:3.14 (111.12) 5. As a Father, he maintains parental contact with all creatures through his personality circuit.
10:3.14 (111.12) 5. 作為上父，他透過其人格迴路與所有受造物保持父母般的聯繫。
10:3.15 (111.13) 6. As a person, he acts directly throughout creation by his exclusive fragments—in mortal man by the Thought Adjusters.
10:3.15 (111.13) 6. 作爲一個位格，他透過其專有的片段——在凡人中透過思想調整者——直接在整個造物中行動。
10:3.16 (111.14) 7. As total Deity, he functions only in the Paradise Trinity.
10:3.16 (111.14) 7. 作為總體神靈，他只在天堂三位一體中運作。
10:3.17 (112.1) 萬有之父所有這些對管轄權的讓渡與委派，完全是自願和自我施加的。全然權能的上父有目的地承擔這些對宇宙權威的限制。
10:3.18 (112.2) The Eternal Son seems to function as one with the Father in all spiritual respects except in the bestowals of the God fragments and in other prepersonal activities. Neither is the Son closely identified with the intellectual activities of material creatures nor with the energy activities of the material universes. As absolute the Son functions as a person and only in the domain of the spiritual universe.
10:3.18 (112.2) 永恆之子除了在神之片段的贈與和其他前人格活動之外，似乎在所有靈性方面都與上父作為一個整體而運作。上子既不與物質受造物的智性活動密切關聯，也不與物質宇宙的能量活動密切關聯。作為絕對者，上子作為一個位格而運作，且僅在靈性宇宙的領域內運作。
10:3.19 (112.3) The Infinite Spirit is amazingly universal and unbelievably versatile in all his operations. He performs in the spheres of mind, matter, and spirit. The Conjoint Actor represents the Father-Son association, but he also functions as himself. He is not directly concerned with physical gravity, with spiritual gravity, or with the personality circuit, but he more or less participates in all other universe activities. While apparently dependent on three existential and absolute gravity controls, the Infinite Spirit appears to exercise three supercontrols. This threefold endowment is employed in many ways to transcend and seemingly to neutralize even the manifestations of primary forces and energies, right up to the superultimate borders of absoluteness. In certain situations these supercontrols absolutely transcend even the primal manifestations of cosmic reality.
10:3.19 (112.3) 無限之靈在所有其運作中都具有驚人的遍在性和難以置信的多能性。他在心智、物質和靈性的領域運作。聯合行動者代表上父–上子的聯合，但他也以自己的身份運作。他並不直接關注物理引力、靈性引力或人格迴路，但他或多或少參與所有其它宇宙活動。儘管看似依賴三種永存的和絕對的引力控制，無限之靈似乎行使三種超控制。這種三重性稟賦以許多方式被用來超越，且似乎中和甚至主要力與能量的顯現，直到絕對性的超終極（superultimate）邊界。在某些情況下，這些超控制絕對地超越甚至宇宙實相的原初顯現。
10:4.1 (112.4) Of all absolute associations, the Paradise Trinity (the first triunity) is unique as an exclusive association of personal Deity. God functions as God only in relation to God and to those who can know God, but as absolute Deity only in the Paradise Trinity and in relation to universe totality.
10:4.1 (112.4) 在所有的絕對聯合中，天堂三位一體（第一個三位合一體）作為人格神靈的專屬聯合是獨一無二的。神僅在與神自身及那些能認識神者相關時，以神的身份運作；但僅在天堂三位一體內以及在與宇宙整體相關時，以絕對神靈的身份運作。
10:4.2 (112.5) Eternal Deity is perfectly unified; nevertheless there are three perfectly individualized persons of Deity. The Paradise Trinity makes possible the simultaneous expression of all the diversity of the character traits and infinite powers of the First Source and Center and his eternal co-ordinates and of all the divine unity of the universe functions of undivided Deity.
10:4.2 (112.5) 永恆的神靈是完美統一的；然而，存在有三個完美個體化的神靈位格。天堂三位一體使得第一本源與中心和其永恆協同者之品格特質和無限權能的所有多樣性，以及未分割神靈之宇宙運作的所有神聖統一性，得以同時表達。
10:4.3 (112.6) The Trinity is an association of infinite persons functioning in a nonpersonal capacity but not in contravention of personality. The illustration is crude, but a father, son, and grandson could form a corporate entity which would be nonpersonal but nonetheless subject to their personal wills.
10:4.3 (112.6) 三位一體是無限人格的聯合，以非人格身份運作，但並不違反人格。這個例子雖粗淺，但父親、兒子和孫子可以組成一個公司實體，公司實體是非人格性的，但仍然受到他們人格意志的影響。
10:4.4 (112.7) The Paradise Trinity is real. It exists as the Deity union of Father, Son, and Spirit; yet the Father, the Son, or the Spirit, or any two of them, can function in relation to this selfsame Paradise Trinity. The Father, Son, and Spirit can collaborate in a non-Trinity manner, but not as three Deities. As persons they can collaborate as they choose, but that is not the Trinity.
10:4.4 (112.7) 天堂三位一體是真實的。它作為上父、上子和上靈的神靈聯合而存在；然而上父、上子或上靈，或是其中任何兩者，都能與這同一天堂三位一體相關地運作。上父、上子和上靈能以非三位一體的方式合作，但不是作為三位神靈。作為位格，他們可以按照他選擇的方式合作，但那不是三位一體。
10:4.5 (112.8) Ever remember that what the Infinite Spirit does is the function of the Conjoint Actor. Both the Father and the Son are functioning in and through and as him. But it would be futile to attempt to elucidate the Trinity mystery: three as one and in one, and one as two and acting for two.
10:4.5 (112.8) 永遠記住，無限之靈所做的是聯合行動者的職能。上父和上子都在他之中、透過他並作為他而運作。但試圖闡明三位一體的奧秘，那將是徒勞的：三者爲一且合為一，並且，一者如二且代理二。
10:4.6 (112.9) The Trinity is so related to total universe affairs that it must be reckoned with in our attempts to explain the totality of any isolated cosmic event or personality relationship. The Trinity functions on all levels of the cosmos, and mortal man is limited to the finite level; therefore must man be content with a finite concept of the Trinity as the Trinity.
10:4.6 (112.9) 三位一體與整體宇宙事務如此相關，以致在我們試圖解釋任何孤立宇宙事件或人格關係的整體時，都必須將其納入考慮。三位一體在宇宙的所有層面上運作，而凡人則侷限於有限層面上；因此，人必須滿足於將三位一體的有限概念當作三位一體。
10:4.7 (113.1) As a mortal in the flesh you should view the Trinity in accordance with your individual enlightenment and in harmony with the reactions of your mind and soul. You can know very little of the absoluteness of the Trinity, but as you ascend Paradiseward, you will many times experience astonishment at successive revelations and unexpected discoveries of Trinity supremacy and ultimacy, if not of absoluteness.
10:4.7 (113.1) 作為一個肉身的凡人，你應依照你個人的啟迪，並與你心智和靈魂的反應相協調來看待三位一體。對於三位一體的絕對性，你所能知道的非常有限，但當你朝向天堂揚升時，你將多次因對三一體的至高性和終極性（即使不是對其絕對性）的連續啟示和意外發現而感到驚訝。
10:5.1 (113.2) The personal Deities have attributes, but it is hardly consistent to speak of the Trinity as having attributes. This association of divine beings may more properly be regarded as having functions, such as justice administration, totality attitudes, co-ordinate action, and cosmic overcontrol. These functions are actively supreme, ultimate, and (within the limits of Deity) absolute as far as all living realities of personality value are concerned.
10:5.1 (113.2) 人格神靈具有屬性，但說三位一體擁有屬性則不太恰當。這種神性存有的聯合更恰當地被視為具有職能，例如公正管理、整體態度、協同行動和宇宙總控制。就所有具人格價值的鮮活實相而言，這些職能是積極地至高、終極，以及（在神靈的範圍內）絕對的。
10:5.2 (113.3) The functions of the Paradise Trinity are not simply the sum of the Father’s apparent endowment of divinity plus those specialized attributes that are unique in the personal existence of the Son and the Spirit. The Trinity association of the three Paradise Deities results in the evolution, eventuation, and deitization of new meanings, values, powers, and capacities for universal revelation, action, and administration. Living associations, human families, social groups, or the Paradise Trinity are not augmented by mere arithmetical summation. The group potential is always far in excess of the simple sum of the attributes of the component individuals.
10:5.2 (113.3) 天堂三位一體的職能並非僅是上父神性的明顯稟賦，再加上上子和上靈人格存在中獨特的特定屬性之總和。三個天堂神靈的三位一體聯合，為遍在啟示、行動和管理帶來了嶄新意義、價值、力量，以及身份的演化、終歸和神靈化。生命團體、人類家庭、社會群體或天堂三位一體，都不是通過簡單的算術加總來增強的。群體潛能總是遠遠超過組成個體之屬性的簡單總和。
10:5.3 (113.4) The Trinity maintains a unique attitude as the Trinity towards the entire universe of the past, present, and future. And the functions of the Trinity can best be considered in relation to the universe attitudes of the Trinity. Such attitudes are simultaneous and may be multiple concerning any isolated situation or event:
10:5.3 (113.4) 三位一體保持著作為三位一體，對過去、現在和未來整個宇宙的獨特態度。而三位一體的職能，最好是從涉及三位一體的宇宙態度來考慮。這些態度是同時的，並且就任何獨立情況或事件而言，可能是多重的：
10:5.4 (113.5) 1. Attitude toward the Finite. The maximum self-limitation of the Trinity is its attitude toward the finite. The Trinity is not a person, nor is the Supreme Being an exclusive personalization of the Trinity, but the Supreme is the nearest approach to a power-personality focalization of the Trinity which can be comprehended by finite creatures. Hence the Trinity in relation to the finite is sometimes spoken of as the Trinity of Supremacy.
10:5.4 (113.5) 1. 對有限的態度。三位一體最大的自我限制，是它對有限的態度。三位一體不是一個位格，至高存在者也不是三位一體的專有人格化身，但至高者是能被有限受造物所理解的最接近三位一體的力量–人格聚焦。因此與有限相關的三位一體有時被稱為至高性三位一體（Trinity of Supremacy）。
10:5.5 (113.6) 2. Attitude toward the Absonite. The Paradise Trinity has regard for those levels of existence which are more than finite but less than absolute, and this relationship is sometimes denominated the Trinity of Ultimacy. Neither the Ultimate nor the Supreme are wholly representative of the Paradise Trinity, but in a qualified sense and to their respective levels, each seems to represent the Trinity during the prepersonal eras of experiential-power development.
10:5.5 (113.6) 2. 對絕限的態度。天堂三位一體關注那些超越有限但又未達到絕對的存在層次，而這種關係有時被稱爲終極性三位一體（Trinity of Ultimacy）。終極者或至高者都不能完全代表天堂三位一體，但在限定的意義上以及對其各自的層次而言，在經驗性–權能發展的前人格時代期間，每一個似乎都代表著三位一體。
10:5.6 (113.7) 3. 天堂三位一體的絕對態度與絕對存在相關，並在總體神靈的行動中達到巔峰。
10:5.7 (113.8) The Trinity Infinite involves the co-ordinate action of all triunity relationships of the First Source and Center—undeified as well as deified—and hence is very difficult for personalities to grasp. In the contemplation of the Trinity as infinite, do not ignore the seven triunities; thereby certain difficulties of understanding may be avoided, and certain paradoxes may be partially resolved.
10:5.7 (113.8) 三位一體無限者（Trinity Infinite）涉及第一本源與中心所有三位合一體（triunity）關係——非神靈化以及神靈化——的協同行動，因此，對人格來說很難理解。在將三位一體視為無限的沉思中，不要忽略七個三位合一體；藉此，可以避免某些理解上的困難，並可部分解決某些悖論。
10:5.8 (114.1) But I do not command language which would enable me to convey to the limited human mind the full truth and the eternal significance of the Paradise Trinity and the nature of the never-ending interassociation of the three beings of infinite perfection.
10:5.8 (114.1) 但我並未掌握使我能夠向受限制的人類心智傳達天堂三位一體之完整真理和永恆意義，以及無限完美的三個存有之無盡互相關聯的本質。
10:6.1 (114.2) All law takes origin in the First Source and Center; he is law. The administration of spiritual law inheres in the Second Source and Center. The revelation of law, the promulgation and interpretation of the divine statutes, is the function of the Third Source and Center. The application of law, justice, falls within the province of the Paradise Trinity and is carried out by certain Sons of the Trinity.
10:6.1 (114.2) 所有的律法皆源自於第一本源與中心；他就是律法。靈性律法的管理則固有於第二本源與中心。律法的啟示——神性法令的宣揚與闡明——是第三本源與中心的職能。對律法的應用，即公正，屬於天堂三位一體的範疇，並由某些三位一體的聖子執行。
10:6.2 (114.3) Justice is inherent in the universal sovereignty of the Paradise Trinity, but goodness, mercy, and truth are the universe ministry of the divine personalities, whose Deity union constitutes the Trinity. Justice is not the attitude of the Father, the Son, or the Spirit. Justice is the Trinity attitude of these personalities of love, mercy, and ministry. No one of the Paradise Deities fosters the administration of justice. Justice is never a personal attitude; it is always a plural function.
10:6.2 (114.3) 公正是天堂三位一體的遍在主權所固有的。但是，良善、恩慈與真理是神性人格的宇宙侍奉，這些人格的神靈聯合構成了三位一體。公正不是上父、上子或上靈的態度。公正是這些具有愛，恩慈和侍奉的人格之三位一體態度。沒有一個天堂神靈能促進公正的管理。公正從不是一種人格態度；它始終是一種多重的職能。
10:6.3 (114.4) Evidence, the basis of fairness (justice in harmony with mercy), is supplied by the personalities of the Third Source and Center, the conjoint representative of the Father and the Son to all realms and to the minds of the intelligent beings of all creation.
10:6.3 (114.4) 證據——公平（公正與恩慈的調和）的基礎——是由第三本源與中心所屬人格所提供的，這些人格是上父和上子對所有領域和所有造物中智能存有心智的聯合代表。
10:6.4 (114.5) Judgment, the final application of justice in accordance with the evidence submitted by the personalities of the Infinite Spirit, is the work of the Stationary Sons of the Trinity, beings partaking of the Trinity nature of the united Father, Son, and Spirit.
10:6.4 (114.5) 審判——依據無限之靈所屬人格所提出的證據而做出的公正之最終應用——是三位一體之恆定聖子的工作，這些存有帶有聯合的上父、上子和上靈之三位一體本質。
10:6.5 (114.6) This group of Trinity Sons embraces the following personalities:
10:6.5 (114.6) 這群三位一體聖子包含以下人格：
10:6.6 (114.7) 1. Trinitized Secrets of Supremacy.
10:6.6 (114.7) 1. 三位一體化至高奧妙者。( Trinitized Secrets of Supremacy )
10:6.7 (114.8) 2. Eternals of Days.
10:6.7 (114.8) 2. 永恆常在者。( Eternals of Days )
10:6.8 (114.9) 3. Ancients of Days.
10:6.8 (114.9) 3. 亙古常在者。
10:6.9 (114.10) 4. Perfections of Days.
10:6.9 (114.10) 4. 完美常在者。( Perfections of Days )
10:6.10 (114.11) 5. Recents of Days.
10:6.10 (114.11) 5. 新近常在者。( Recents of Days )
10:6.11 (114.12) 6. Unions of Days.
10:6.11 (114.12) 6. 聯合常在者。( Unions of Days )
10:6.12 (114.13) 7. Faithfuls of Days.
10:6.12 (114.13) 7. 忠誠常在者。( Faithfuls of Days )
10:6.13 (114.14) 8. Perfectors of Wisdom.
10:6.13 (114.14) 8. 智慧完美者。( Perfectors of Wisdom )
10:6.14 (114.15) 9. Divine Counselors.
10:6.14 (114.15) 9. 神性顧問。
10:6.15 (114.16) 10. Universal Censors.
10:6.15 (114.16) 10. 萬有監察者。( Universal Censors )
10:6.16 (114.17) We are the children of the three Paradise Deities functioning as the Trinity, for I chance to belong to the tenth order of this group, the Universal Censors. These orders are not representative of the attitude of the Trinity in a universal sense; they represent this collective attitude of Deity only in the domains of executive judgment—justice. They were specifically designed by the Trinity for the precise work to which they are assigned, and they represent the Trinity only in those functions for which they were personalized.
10:6.16 (114.17) 我們是那具有三位一體職能的三個天堂神靈之子女，因為我恰好屬於這一群體中的第十類別——萬有監察者。這些類別並非代表三位一體在普遍意義上的態度；他們只在執行審判——公正——的領域內代表神靈的這種集體態度。他們是三位一體為指派給他們的明確工作而特別設計的，他們僅在那些他們被人格化的職能中代表三位一體。
10:6.17 (115.1) The Ancients of Days and their Trinity-origin associates mete out the just judgment of supreme fairness to the seven superuniverses. In the central universe such functions exist in theory only; there fairness is self-evident in perfection, and Havona perfection precludes all possibility of disharmony.
10:6.17 (115.1) 亙古常在者與其三位一體起源的伙伴，對七個超級宇宙施予至高公平的公正審判。在中央宇宙，這類職能僅在理論上存在；在那裡，公平在完美中不證自明，而哈沃納的完美性排除了所有不和諧的可能性。
10:6.18 (115.2) Justice is the collective thought of righteousness; mercy is its personal expression. Mercy is the attitude of love; precision characterizes the operation of law; divine judgment is the soul of fairness, ever conforming to the justice of the Trinity, ever fulfilling the divine love of God. When fully perceived and completely understood, the righteous justice of the Trinity and the merciful love of the Universal Father are coincident. But man has no such full understanding of divine justice. Thus in the Trinity, as man would view it, the personalities of Father, Son, and Spirit are adjusted to co-ordinate ministry of love and law in the experiential universes of time.
10:6.18 (115.2) 公正是正義的集體思想；仁慈是正義的個體表達。仁慈是愛的態度；精確是律法運作的特徵；神性的審判是公正的靈魂，永遠符合三位一體的公正，永遠履行神的神性之愛。當充分感知和徹底理解時，三位一體的正義公正與萬有之父的仁慈之愛是同時並存的。但人對神性公正沒有如此充分理解。因此，在人類所認為的三位一體中，上父、上子和上靈的人格進行了調整，以適應在時間的經驗性宇宙中愛與律法的協同侍奉。
10:7.1 (115.3) The First, Second, and Third Persons of Deity are equal to each other, and they are one. “The Lord our God is one God.” There is perfection of purpose and oneness of execution in the divine Trinity of eternal Deities. The Father, the Son, and the Conjoint Actor are truly and divinely one. Of a truth it is written: “I am the first, and I am the last, and beside me there is no God.”
10:7.1 (115.3) 神靈的第一、第二和第三位格是彼此平等的，而且他們是一體的。「上主，我們的神，是獨一的神。」在永恆神靈的神性三位一體中，存在著意圖的完美和執行的統一性。上父、上子和聯合行動者確實且神性上合而為一。誠然，經上寫著：「我是初始，我是最終，除我之外再沒有神。」。
10:7.2 (115.4) As things appear to the mortal on the finite level, the Paradise Trinity, like the Supreme Being, is concerned only with the total—total planet, total universe, total superuniverse, total grand universe. This totality attitude exists because the Trinity is the total of Deity and for many other reasons.
10:7.2 (115.4) 正如萬物在有限層次上向凡人所呈現的那樣，天堂三位一體像至高存在者一樣，只關注總體——總體行星，總體宇宙，總體超級宇宙，總體大宇宙。這種總體性態度之所以存在，是因為三位一體是神靈的總體，以及因為許多其它原因。
10:7.3 (115.5) The Supreme Being is something less and something other than the Trinity functioning in the finite universes; but within certain limits and during the present era of incomplete power-personalization, this evolutionary Deity does appear to reflect the attitude of the Trinity of Supremacy. The Father, Son, and Spirit do not personally function with the Supreme Being, but during the present universe age they collaborate with him as the Trinity. We understand that they sustain a similar relationship to the Ultimate. We often conjecture as to what will be the personal relationship between the Paradise Deities and God the Supreme when he has finally evolved, but we do not really know.
10:7.3 (115.5) 至高存在者，是在某些方面不及，且在某些方面有別於那在有限宇宙中運行的三位一體；但是，在某種限度內，以及在當前不完全的力量–人格化紀元，這個演化性神靈的確似乎反映了至高性三位一體的態度。上父、上子和上靈並不個別地與至高存在者一起運作，但在當前的宇宙時期，他們作爲三位一體與他合作。我們瞭解，他們與終極者維持著類似的關係。我們常常猜測，當至高神最終完成演化時，他與天堂神靈的個人關係將會是什麽，但我們並不真正知道。
10:7.4 (115.6) We do not find the overcontrol of Supremacy to be wholly predictable. Furthermore, this unpredictability appears to be characterized by a certain developmental incompleteness, undoubtedly an earmark of the incompleteness of the Supreme and of the incompleteness of finite reaction to the Paradise Trinity.
10:7.4 (115.6) 我們發現，至高性的總控制並非是完全可預測的。而且，這種不可預測性似乎以某種發展的不完整性為特徵，這無疑是至高者之不完整性，以及對天堂三位一體有限反應之不完整性的標記。
10:7.5 (115.7) The mortal mind can immediately think of a thousand and one things—catastrophic physical events, appalling accidents, horrific disasters, painful illnesses, and world-wide scourges—and ask whether such visitations are correlated in the unknown maneuvering of this probable functioning of the Supreme Being. Frankly, we do not know; we are not really sure. But we do observe that, as time passes, all these difficult and more or less mysterious situations always work out for the welfare and progress of the universes. It may be that the circumstances of existence and the inexplicable vicissitudes of living are all interwoven into a meaningful pattern of high value by the function of the Supreme and the overcontrol of the Trinity.
10:7.5 (115.7) 凡人的心智能立即想到無數的事——災難性的物理事件，駭人聽聞的事故，恐怖的災難，痛苦的疾病，以及全球性災禍——並且會問這些天降苦難是否與至高存在者的這種可能性運作的未知調動相關聯。坦白說，我們不知道；我們並不真的確定。但我們的確觀察到，隨著時間推移，所有這些艱難和或多或少有些神秘的情況，總是有助於宇宙的福祉和進步。生存的環境及生活的不可解釋變遷，都相互交織成一種高度價值的有意義模式，而這或許是透過至高者的運作以及三位一體的總控制。
10:7.6 (116.1) As a son of God you can discern the personal attitude of love in all the acts of God the Father. But you will not always be able to understand how many of the universe acts of the Paradise Trinity redound to the good of the individual mortal on the evolutionary worlds of space. In the progress of eternity the acts of the Trinity will be revealed as altogether meaningful and considerate, but they do not always so appear to the creatures of time.
10:7.6 (116.1) 作為神之子，你可以從上父神的所有行動中辨別出關於愛的個人態度。然而，你將無法總是能夠理解，到底有多少天堂三位一體的宇宙行動，有助於在空間的演化世界上個體凡人的利益。在永恆的進展中，三位一體的行動將被揭示為全然深具意義且體貼入微，但對時間的受造物來說，它們並非總是如此呈現。
10:8.1 (116.2) Many truths and facts pertaining to the Paradise Trinity can only be even partially comprehended by recognizing a function that transcends the finite.
10:8.1 (116.2) 許多與天堂三位一體有關的真理與事實，只能透過認知一種超越有限的職能，才能甚至部分地被理解。
10:8.2 (116.3) It would be inadvisable to discuss the functions of the Trinity of Ultimacy, but it may be disclosed that God the Ultimate is the Trinity manifestation comprehended by the Transcendentalers. We are inclined to the belief that the unification of the master universe is the eventuating act of the Ultimate and is probably reflective of certain, but not all, phases of the absonite overcontrol of the Paradise Trinity. The Ultimate is a qualified manifestation of the Trinity in relation to the absonite only in the sense that the Supreme thus partially represents the Trinity in relation to the finite.
10:8.2 (116.3) 討論終極性三位一體（Trinity of Ultimacy）的職能是不明智的，但可以透露的是，終極神是超驗者（Transcendentalers）所理解的三位一體顯現。我們傾向於相信，主宇宙的統一是終極者的終歸行為，而且可能反映天堂三位一體絕限總控制的某些階段，但不是全部。終極者是那與絕限相關的三位一體之有限定顯現，但這僅就以下這層意義上來說，即至高者部分地代表著那與有限相關的三位一體。
10:8.3 (116.4) The Universal Father, the Eternal Son, and the Infinite Spirit are, in a certain sense, the constituent personalities of total Deity. Their union in the Paradise Trinity and the absolute function of the Trinity equivalate to the function of total Deity. And such completion of Deity transcends both the finite and the absonite.
10:8.3 (116.4) 萬有之父、永恆之子和無限之靈，在某種意義上是總體神靈的組成人格。他們在天堂三位一體中的聯合以及三位一體的絕對職能，等同於總體神靈的職能。而神靈的這種完整性，超越了有限和絕限層次。
10:8.4 (116.5) While no single person of the Paradise Deities actually fills all Deity potential, collectively all three do. Three infinite persons seem to be the minimum number of beings required to activate the prepersonal and existential potential of total Deity—the Deity Absolute.
10:8.4 (116.5) 雖然天堂神靈中沒有任何單一位格能實際體現所有神靈潛能，但共同地，所有三者都可以。三個無限位格似乎是啟動總體神靈的前人格及永存潛能——神靈絕對——所需的最小數量。
10:8.5 (116.6) We know the Universal Father, the Eternal Son, and the Infinite Spirit as persons, but I do not personally know the Deity Absolute. I love and worship God the Father; I respect and honor the Deity Absolute.
10:8.5 (116.6) 我們知道萬有之父、永恆之子和無限之靈是位格，但我個人並不瞭解神靈絕對。我熱愛並敬拜上父；我尊重並敬仰神靈絕對。
10:8.6 (116.7) I once sojourned in a universe where a certain group of beings taught that the finaliters, in eternity, were eventually to become the children of the Deity Absolute. But I am unwilling to accept this solution of the mystery which enshrouds the future of the finaliters.
10:8.6 (116.7) 我曾旅居於一個宇宙，在那裡，某個存有群體教導說，終局者（finaliters）在永恆中最終將成為神靈絕對之子女。但我不願意接受這個籠罩終局者未來之奧秘的解答。
10:8.7 (116.8) The Corps of the Finality embrace, among others, those mortals of time and space who have attained perfection in all that pertains to the will of God. As creatures and within the limits of creature capacity they fully and truly know God. Having thus found God as the Father of all creatures, these finaliters must sometime begin the quest for the superfinite Father. But this quest involves a grasp of the absonite nature of the ultimate attributes and character of the Paradise Father. Eternity will disclose whether such an attainment is possible, but we are convinced, even if the finaliters do grasp this ultimate of divinity, they will probably be unable to attain the superultimate levels of absolute Deity.
10:8.7 (116.8) 終局性團隊除了其它類別之外，還包括那些在與神之旨意有關的一切方面都已達到完美的時空凡人。作為受造物且在受造物的能力範圍內，他們完全並真正地知曉神。既然已如此找到神作為所有受造物的上父，這些終局者終將在某一時刻開始對超有限（superfinite）上父的探索。但是，這探索涉及到對天堂父親的終極屬性和品格之絕限本質的掌握。永恆將揭示這樣的達成是否可能，但我們確信，即使終局者確實掌握這種神性之終極，他們將可能無法達到絕對神靈的超終極層次。
10:8.8 (116.9) It may be possible that the finaliters will partially attain the Deity Absolute, but even if they should, still in the eternity of eternities the problem of the Universal Absolute will continue to intrigue, mystify, baffle, and challenge the ascending and progressing finaliters, for we perceive that the unfathomability of the cosmic relationships of the Universal Absolute will tend to grow in proportions as the material universes and their spiritual administration continue to expand.
10:8.8 (116.9) 終局者或許有可能將部分地達到神靈絕對，但即便他們真的可以，在永恆的永恆中，萬有絕對的問題仍然將持續引起揚升中與進展中終局者的興趣，並令他們困惑、受挫且挑戰他們，因為我們覺察到，隨著物質宇宙及其靈性管理的不斷擴展，萬有性絕對之宇宙關係的深不可測將趨於等比例增長。
10:8.9 (117.1) Only infinity can disclose the Father-Infinite.
10:8.9 (117.1) 只有無限才能揭示上父–無限者（Father-Infinite）。
10:8.10 (117.2) [Sponsored by a Universal Censor acting by authority from the Ancients of Days resident on Uversa.]
10:8.10 (117.2) [由駐居在尤沃薩的亙古常在者授權行事的一位萬有監察者所保薦。]