Bích Chi Phật và Lý Duyên Sinh.

(Feeling)
"''From contact as a requisite con***ion comes feeling.'' Thus it has been said. And this is the way to understand how from contact as a requisite con***ion comes feeling. If there were no contact at all, in any way, of anything anywhere -- i.e., contact at the eye, contact at the ear, contact at the nose, contact at the tongue, contact at the body, or contact at the intellect -- in the utter absence of contact, from the cessation of contact, would feeling be discerned?"
"No, lord."
"Thus this is a cause, this is a reason, this is an origination, this is a requisite con***ion for feeling, i.e., contact.

(Contact)
"''From name-and-form as a requisite con***ion comes contact.'' Thus it has been said. And this is the way to understand how, from name-and-form as a requisite con***ion comes contact. If the qualities, traits, themes, and indicators by which there is a description of name-group (mental activity) were all absent, would designation-contact with regard to the form-group (the physical body) be discerned?"
"No, lord."
"If the permutations, signs, themes, and indicators by which there is a description of form-group were all absent, would resistance-contact with regard to the name-group be discerned?"
"No, lord."
"If the permutations, signs, themes, and indicators by which there is a description of name-group and form-group were all absent, would designation-contact or resistance-contact be discerned?"
"No, lord."
"Thus this is a cause, this is a reason, this is an origination, this is a requisite con***ion for contact, i.e., name-and-form.

(Name-and-form)
"''From consciousness as a requisite con***ion comes name-and-form.'' Thus it has been said. And this is the way to understand how from consciousness as a requisite con***ion comes name-and-form. If consciousness were not to descend into the mother''s womb, would name-and-form take shape in the womb?"
"No, lord."
"If, after descending into the womb, consciousness were to depart, would name-and-form be produced for this world?"
"No, lord."
"If the consciousness of the young boy or girl were to be cut off, would name-and-form ripen, grow, and reach maturity?"
"No, lord."
"Thus this is a cause, this is a reason, this is an origination, this is a requisite con***ion for name-and-form, i.e., consciousness."

(Consciousness)
"''From name-and-form as a requisite con***ion comes consciousness.'' Thus it has been said. And this is the way to understand how from name-and-form as a requisite con***ion comes consciousness. If consciousness were not to gain a foothold in name-and-form, would a coming-into-play of the origination of birth, aging, death, and stress in the future be discerned?
"No, lord."
"Thus this is a cause, this is a reason, this is an origination, this is a requisite con***ion for consciousness, i.e., name-and-form.
"This is the extent to which there is birth, aging, death, passing away, and re-arising. This is the extent to which there are means of designation, expression, and delineation. This is the extent to which the sphere of discernment extends, the extent to which the cycle revolves for the manifesting (discernibility) of this world -- i.e., name-and-form together with consciousness.

Tạm thời tại hạ dừng bản tiếng anh ở đây để đối chiếu với bản tiếng Việt.
Tựu trung cái chuỗi này là:
Aging and Death<=Birth<=Becoming<=Clinging<=Craving<=Feeling<=Contact<=Name-and-form<=>Consciousness
Lão;Tử<=Sinh<=Hữu<=Thủ<=Ái<=Thọ<=Xúc<=Danh-Sắc<=> Thức
Ở cuối chuỗi là dấu tương đương chứ không phải dấu suy ra. Tức là Thức duyên Danh Sắc mà Danh Sắc cũng duyên Thức! Danh Sắc và Thức cùng hợp duyên để sinh Xúc.

Sau đây là bản post song ngữ của kinh Đại Duyên
Bản Anh Ngữ do tỳ kheo Thanissaro dịch từ Pali Canon.
Bản Việt Ngữ do HT Thích Minh châu dịch
15. Maha-Nidana Sutta
The Great Causes Discourse
Translated by Bhikkhu Thanissaro
Translator''s Introduction (Lời giới thiệu)
This is one of the most profound discourses in the Pali Canon. It gives an extended treatment of the teachings of dependent co-arising (paticca samuppada) and not-self (anatta) in an outlined context of how these teachings function in practice.
The first part of the discourse takes the factors of dependent co-arising in sequence from effect to cause, tracing them down to the mutual dependency of name-and-form (mental and physical activity) on the one hand, and consciousness on the other. In connection with this point, it is worth noting that the word "great" in the title of the discourse may have a double meaning: modifying the word "discourse" -- it''s a long discourse -- and modifying "causes," referring to the fact that name-and-form and consciousness as causal factors can account for everything describable in the cosmos.
After tracing the basic sequence of factors in the causal pattern, the discourse then reviews their inter-relationships, showing how they can explain stress and suffering both on the individual and on the social level.
The second part of the discourse, taking up the teaching of not-self, shows how dependent co-arising gives focus to this teaching in practice. It begins with a section on Delineations of a Self, classifying the various ways in which a sense of "self" might be defined in terms of form. The scheme of analysis introduced in this section -- classifying views of the self according to the variables of form and formless; finite and infinite; already existing, naturally developing in the future, and alterable through human effort -- covers all the theories of the self proposed in the classical Upanisads, as well as all theories of self or soul proposed in more recent times. The inclusion of an infinite self in this list gives the lie to the belief that the Buddha''s teachings on not-self were denying nothing more than a sense of "separate" or "limited" self. The discourse points out that even a limitless, infinite, all-embracing sense of self is based on an underlying tendency in the mind that has to be abandoned.
The following section, on Non-delineations of a Self, shows that it is possible for the mind to function without reading a "self" into experience. The remaining sections focus on ways in which this can be done by treating the sense of self as it relates to different aspects of name-and-form. The first of these sections -- Assumptions of a Self -- focuses on the sense of self as it relates to feeling, one of the "name" factors in name-and-form. The next section -- Seven Stations of Consciousness -- focuses on form, formlessness, and perception, which is another one of the "name" factors that allows a place for consciousness to land and grow on the "macro" level in the cycle of death and rebirth. The last section -- Eight Emancipations -- focuses on form, formlessness, and perception on the "micro" level in the practice of me***ative absorption (jhana).
In each of these cases, once the sense of attachment and identification with name-and-form can be broken, the mutual dependency between consciousness and name-and-form is broken as well. This brings about total freedom from the limits of "the extent to which there are means of designation, expression, and delineation... the extent to which the sphere of discernment extends, the extent to which the cycle revolves for the manifesting (discernibility) of this world -- i.e., name-and-form together with consciousness." This is the release at which the Buddha''s teachings are aimed.
+Profound: Sâu;thăm thẳm;uyên bác;uyên áo;uyên thâm;thâm thúy;đòi hỏi phải suy nghĩ nhiều;nghiên cứu nhiều;sâu;say;có sức ảnh hưởng sâu rộng;sát đất; sát thực tế...
+Individual and on the social level: Cấp độ cá nhân và cấp độ tổ chức;xã hội...
+Delineation: Mô tả; quan niệm; phát biểu;phác họa về...

1. Như vậy tôi nghe. Một thời, Thế Tôn trụ tại bộ lạc Kuru (Câu-lâu), ở ấp Kuru tên là Kammassadhamma (Kiếm-ma-sắt-đàm). Tôn giả Ananda (A Nan) đến tại chỗ Thế Tôn ở, sau khi đến, đảnh lễ Thế Tôn và ngồi xuống một bên. Sau khi ngồi xuống một bên, Tôn giả Ananda bạch Thế Tôn:
- Hy hữu thay, bạch Thế Tôn! Kỳ diệu thay, bạch Thế Tôn! Bạch Thế Tôn, giáo pháp Duyên khởi này thâm thúy, thật sự thâm thúy, và giáo pháp này đối với con hết sức minh bạch rõ ràng.
1. I have heard that on one occasion the Blessed One was living among the Kurus. Now, the Kurus have a town named Kammasadhamma. There Ven. Ananda approached the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there he said to the Blessed One:
-"It''s amazing, lord, it''s astounding, how deep this dependent co-arising is, and how deep its appearance, and yet to me it seems as clear as clear can be."
(Astounding:kinh ngạc;sửng sốt;làm sững sờ;làm sửng sốt
Approach: Đến gần; lại gần
Dependent co-arising: phát sinh tuỳ thuộc (duyên khởi;duyên sinh))

- Này Ananda, chớ có nói vậy! Này Ananda chớ có nói vậy! Này Ananda, giáo pháp Duyên khởi này thâm thúy, thật sự thâm thúy. Này Ananda, chính vì không giác ngộ, không thâm hiểu giáo pháp này mà chúng sanh hiện tại bị rối loạn như một ổ kén, rối ren như một ống chỉ, giống như cỏ munja và lau sậy babaja (ba-ba-la) không thể nào ra khỏi khổ xứ, ác thú, đọa xứ, sanh tử.
[The Buddha:] "Don''t say that, Ananda. Don''t say that. Deep is this dependent co-arising, and deep its appearance. It''s because of not understanding and not penetrating this Dhamma that this generation is like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, and bad destinations.
(Penetrating: thấu xương;thâm hiểu;sắc sảo; thấu suốt...)

2. Này Ananda, nếu có ai hỏi: "Già và chết do duyên nào không?" Hãy đáp: "Có". Nếu có hỏi: "Già và chết do duyên gì?" Hãy đáp: "Già và chết do duyên sanh".
2."If one is asked, ''Is there a demonstrable requisite con***ion for aging and death?'' one should answer, ''There is.''
"If one is asked, ''From what requisite con***ion do aging and death come?'' one should say, ''Aging and death come from birth as their requisite con***ion.''
(Requisite: Cần thiết; điều kiện tất yếu điều kiện cần thiết;vật cần thiết;đồ dùng cần thiết...
Con***ion: điều kiện;hoàn cảnh;tình cảnh;trạng thái;tình trạng; tùy thuộc vào;quyết định bởi;là điều kiện của;cần thiết cho;làm cho sung sức;chăm sóc cho khỏe mạnh....)

Này Ananda, nếu có ai hỏi: "Sanh có duyên nào không?" Hãy đáp: "Có". Nếu có hỏi: "Sanh do duyên gì?" Hãy đáp: "Sanh do duyên hữu".
"If one is asked, ''Is there a demonstrable requisite con***ion for birth?'' one should answer, ''There is.''
"If one is asked, ''From what requisite con***ion does birth come?'' one should say, ''Birth comes from becoming as its requisite con***ion.''
(Becoming: trở thành; đang trở thành; đang trong tình trạng trở thành;đang hiện ra đang hiện hữu- Hán ngữ dịch là Hữu. (Bởi không có một vật gì tồn tại mà lại nằm ngoài quá trình đang vận động))