在现象界中，一切都有它的开始与结束。
In the manifested world everything has its beginning and its end.
然而，如果它以受难的英雄形象来表现现象界，它到底美化了甚么呢？
But what does it transfigure when it presents the world of appearance in the image of the suffering hero?
现象界中相互外在的事物是一整体，是完全包含在它们的自身联系内的。
Outside one another as the phenomena in this phenomenal world are, they form a totality, and are wholly contained in their self-relatedness.
佛教空观以为诸法性空本无，万物原无自性，现象界的虚幻不真，唯有佛性、真如永恒长存。
Buddhist concept that the air space of the Chufa no, not since the original things, the phenomenon is illusory no real sector, only Buddhism, is really eternal longstanding.
但在近代的康德那里，现象界与本体界的分野，使得知识与智慧(美德)产生断裂，这体现在其三个批判理论中。
But in Kant's theory, the phenomenon scope was divided with noumenon scope and thus knowledge was divided with wisdom (virtue), this was shown in the three criticizing theories.
众所周知，康德美学的重要性不仅在其本身，更在于其为康德先验哲学中的一个重要部分：一座连接现象界与知思界的桥梁。
As is known, the importance of Kants aesthetic theory is not only in itself but also as an integrated part of the philosophy of Kant, a bridge connecting phenomenon world with transcendental world.
它的这个根据仍然同样是一现象界的东西，于是现象便继续前进，成了由形式来中介持存，亦即由“非持存”来中介持存的一种无限的中介过程。
This ground of its is no less phenomenal than itself, and the phenomenon accordingly goes on to an endless mediation of subsistence by means of form, and thus equally by non-subsistence.
它的这个根据仍然同样是一现象界的东西，于是现象便继续前进，成了由形式来中介持存，亦即由“非持存”来中介持存的一种无限的中介过程。
This ground of its is no less phenomenal than itself, and the phenomenon accordingly goes on to an endless mediation of subsistence by means of form, and thus equally by non-subsistence.
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