[8]　　 There are other more popular translations of the concept, such as, dependent origination, dependent co-arising or co-origination, inter-relational origination, etc.  I do not see any problems with the translations so long as they are focused on the impermanent dynamics of experiential events.  Indeed, this concept is taken to be the major concept taught by the historical Buddha.

 [9]　　 See The Platform Suutra of the Sixth Patriarch, the Text of the Tun-huang Manuscript with Translation, Introduction and Notes.  Translated by Philip Yampolsky.  New York: Columbia University Press, 1967.

[10]　　 These terms are simply too much for ordinary minds to capture in their natural flow.  Yet, we casually use them without knowing that they are used as abstractions to derive the sense of the activity involved.  This is of course strictly indirect knowledge by way of abstractions.

[11]　　 Other virtues can be delineated but they must all fall within the Buddhist dynamics of reality.  The relationship between two individuals is the basic inception of ethical or moral sense and later on such relationship can well be expanded to cover larger groups and the society at large.

[12]　　 “The Buddhist Response to the Nature of Human Rights,” in Asian Perspective on Human Rights, ed. Claude E. Welch and Virginia Leary (Boulder: Westview Press, 1990). 91-103. Reprinted in Moral Issues in Global Perspective, ed. Christine Koggel (Petersborough, Canada: Broadview Press, 1999). 22-29.