Sixty Verses of Arguments
Dependent Origination implies emptiness;
Emptiness implies Dependent Origination.
They are inseparable, non-dual: not two, not one.
We need a path compatible with this to be efficient.
We need to combine both methods and wisdom together.
The Yuktisastika, in Sixty One verses, is one of the most frequently quoted of the texts ascribed to Nargarjuna, not only by Bhavya, Candrakirti, and Santaraksita, but especially in the later commentarial literature. Owing to such citations the Tibetan and Chinese translations of this text, now lost in its original language, may be augmented by no less than Twelve verses (as far as I have identified them) in Sanskrit.
The style of the Yuktisastika from time to time recalls that of the ulamadhyamakakarika, Ratnavall, and especially the Catuhstava and Bodhicittavivarana. It is, on the whole, a collection of aphorisms loosely tied together by a subject matter in common: pratityasamutpada. The author sets himself to demonstrate this principle (naya) by means of arguments (yukti) that are occasionally supported by references to agama (scriptural authority).
The argument is as follows: Reality (tattva) is beyond all ontological and epistemological dualities (dvaya), while the empirical world of origination, destruction, and so forth is illusory ?due merely to ignorance (avidya). This ignorance subjects mankind to the tyranny of passions (klesa) and endless evil. Buddhism is a practical system solely intended to overcome such klesas.
The inseparability of the Two Truths: one implies the other
Perfecting our understanding of dependent origination leads to the realization of emptiness Obeisance to the Buddha, the Munïndra, who has proclaimed
the principle by which
origination and destruction
are eliminated!" 
(Prostration to the Buddha: Realizing the dependent origination of everything is the key to the realization of the emptiness of everything ?that there is no real origination or cessation--, and to total Liberation. Realizing emptiness is the key to liberation because all suffering are caused by ignorance of the real nature of everything, and getting attached to things and beings that are not inherently existing. Once ignorance is removed, then all grasping is automatically dropped.)
Perfecting our understanding of emptiness leads to the realization of dependent origination.
To get there we need a Middle Way gradual path compatible with this inseparability of the two truths
First you must reject non-being, the source of all faults. But now hear the
argument by which being also is rejected!
(The gradual path: First eliminating nihilism by observing the working of karma, the law of dependent origination; then eliminating realism by realizing the emptiness of all dharmas. Then uniting those two by going beyond the duality dependent origination vs. emptiness. Everything is not existent, not non-existent, not both, not neither. Dependent origination and emptiness, the Two Truths, are interdependent, one cannot exist without the other. They are not different, not the same. They are inseparable, non-dual: not two, not one.)
The real nature of the duality samsara vs. Nirvana
The duality being vs. non-being
Liberation is gained by transcending this duality
One is not liberated by being; one does not transcend present existence by non-being.
But by thorough knowledge of being and non-being the magnanimous are liberated.
(The Middle Way: Liberation is not gained by accepting things as inherently existing or absolute, and continuing this samsaric life; nor by rejecting everything or opting for the complete non-existence of everything. Liberation is gained by realizing the real non-dual nature of our own self and or everything.)
Liberation is gained by seeing through this duality
Instead, nirvana may be defined as the thorough knowledge of existence.
(A matter of seeing their real non-dual nature: There is no real opposition: samsara vs. Nirvana. When on has directly seen the real nature of samsara, then it is Nirvana.)
Liberation as a cessation is just an illusion
There is no real cessation (Liberation) because nothing is really existing in the first place
Though something apparently is annihilated by being destroyed, it is not
destroyed when one thoroughly understands it to be compound. To whom will it be
evident? How could one speak of it as dissolved?
(No real origination, no real cessation. When one understand that there is no real origination, then on understand that there could be no real cessation of anything.)
No real extinction of the five aggregates
When one sees with correct knowledge that which arises conditioned by
no origination or destruction whatsoever is perceived.
(Nirvana is not about the cessation of the aggregates: There is no real origination in the first place; so there cannot be any real cessation. When one really understand dependent origination then one realize that there is no origination, and no cessation.)
One who imagines that even the most subtle thing arises: Such an ignorant man
does not see what it means to be dependently born!
(Nothing is being reborn or Liberated: One has to see the real nature of being dependently born, of rebirths. There is no continuity, nor discontinuity between lives, or from samsara to Nirvana. To think that things are really arising or ceasing with dependent origination is to miss the point of this teaching.) No real beginning or ending of samsara
Samsara is like an illusion, a dream ?that is the whole point
(Seeing through the illusions: Samsara is simply not seeing the illusory nature of the world and being fooled by it; chasing ghosts. Liberation is simply seeing the illusory nature of the elements of samsara and not being fooled by them.)
The real meaning of the Wheel of Dependent Origination
No real dependent origination, or cessation Verse Eighteen
Those who imagine that something compounded possesses origination or destruction do not understand the movement of the wheel of dependent origination.
(No real origination and cessation in dependent origination / the Wheel of Life: Everything is dependently arisen; because of that nothing can be inherently existing. There is no real origination, cessation, cause, effect, causality. The Wheel of Life, the law of dependent origination, should be understood without anything inherently existing in it.)
No real cessation of the Wheel of Life
But the Wheel is not completely non-existent or useless either
So to conclude:
There is no origination;
there is no destruction.
The path of origination and destruction has however been expounded by the
Buddhas for a practical purpose:
(No absolute dependent origination, but still it is not completely non-existent, or useless: There is no absolute origination and cessation; but those are used as adapted skillful means depending on the situation. The teachings of dependent origination, of karma, ?are necessary for beginners.)
We need a gradual path based on the Wheel of Dependent Origination
But the perfection of the understanding of dependent origination leads to its inseparability with emptiness
Those who have come to understand that
dependent co-origination is devoid of
origination and destruction
have crossed the ocean of existence,
consisting of dogmas.
(The perfection of dependent origination: One need to use a gradual path compose of progressive adapted skillful means, virtuous methods and teachings, but ultimately one has to go beyond all adapted skillful means and beyond all dualities. The teaching of dependent origination has to be understood as consisting of no real causes, effects or causality. Dependent origination has to be united with the realization of the emptiness of its elements. Those two are not contradictory; they are in fact mutually supportive, complementary. There is no dependent origination without emptiness; and vice versa. They are inseparable, non-dual: not two, not one.)
The difference between the wise and the fool: realizing the emptiness of the elements of samsara, including the elements of the Wheel of Dependent Origination
Homeless, non-objective, rootless, unfixed, arising wholly through ignorance,
without a beginning, middle or end; 
Without a core (like a plantain), or like the city of gandharvas: Thus the
dreadful world ?a city of confusion ?appears like an illusion! 
(But the wise is not fooled by the creations of his own mind:)
The need to for a gradual path with more and more wisdom
The real meaning of being bound and liberated: with or without ignorance ? no cessation of anything
There is no real causes, effects, causality, this-that in the Wheel of Dependent Origination
But it is strange indeed that the proponents of the impermanence of
everything, who rely on the Buddha's method, contentiously cling to things.
(The Buddha never taught the inherent existence of the elements of the Wheel: It is expected to see ordinary people believing in inherent existence and clinging to some while fearing other things. But to see Buddhists believing in the inherent existence of the elements of the Wheel of dependent origination, and clinging to methods based on those mistakes is not acceptable.)
Going beyond any view about dependent origination
Thinking the self and world are inherently existing leads to obsession extreme views.
Thinking there is real elements in dependent origination leads to mistakes about the extreme views
But knowing the emptiness of conditioned things, one is not obsessed by those extreme views.
(Those who are not abiding in any view: But those who know about the illusory nature of everything, the non-duality of everything, are not fooled by those various views, and their mind is calm.)
All views are based on the belief something inherently existing, and necessarily lead to suffering because not in accord with reality
* That (‘being? is the cause of all dogmas. *
Knowing emptiness permits to be free from all views and all suffering
Without it the klesas do not arise.
When this is thoroughly understood, dogmas and klesas disappear.
(Liberation from all of those obsessing views, and their suffering, is gained by seeing the emptiness of all of their elements.)
And emptiness is known through perfecting our understanding of Dependent Origination
* But how is it thoroughly known? *
* By seeing dependent origination! *
The [Buddha], best among knowers of reality, also said that what is
dependently born is unborn.
(And this realization of emptiness is gained by first directly seeing dependent origination: The real nature of everything is seen by realizing that everything is dependently arisen. Everything is empty of inherent existence because dependently arisen.)
The Middle way: not accepting any view, not rejecting all views
The wises can are free by seeing through the creations of their own mind
Conclusion on a Middle Way path compatible with non-dualityVirtuous methods alone are not sufficient
(Artificial dhyanas are not enough for total Liberation; only directly knowing the real nature of everything is Liberation.)
 I prostrate to the Mighty One
Who has taught about dependent arising,
The principle by which
Arising and disintegration are abandoned. (Homage)
From: Realizing the Profound Truth of Emptiness, by The Very Venerable Khenpo Tsultrim Gyamtso Rinpoche, Shenpen Osel, Issue 4, Vol.2, June 1998
 Those whose intelligence has gone beyond existence and
And who do not abide [in any extremes]
Have realized the meaning of dependent arising,
The profound and unobservable [truth of emptiness].
 Those who see with their intelligence
That existence is like a mirage and an illusion
Are not corrupted by believing in
The extremes of earlier and later.
 By understanding arising, disintegration is understood.
By understanding disintegration, impermanence is understood.
By understanding impermanence
The truth of the genuine dharma is realized.
 Without a stable focus or location,
Not remaining and without root,
Arisen totally as a result of ignorance,
Without beginning, middle, or end . . .
 Without core, like a banana tree.
Like an unreal city in the sky,
The suffering world—the lands of confusion?br> Manifests in this way—like an illusion.
 To those students in search of Suchness
At first teachers should say, "Everything exists."
Then after they realize the meaning of this and abandon desire,
They will gain perfect transcendence.
 Those who realize that all entities are dependently arisen,
And just like a moon that appears in a pool of water,
Are neither true nor false,
Are not carried away by philosophical dogmas.
 Children are tricked by reflections
Because they take them to be real.
In the very same way, because of their ignorance,
Beings are imprisoned in the cages of their [conceptual] objects.
 The great ones, who with the eyes of primordial awareness
See that entities are just like reflections,
Do not get caught in the mire
Of so-called "objects."
 The immature are attached to form.
The moderate are free from attachment to [the sense objects],
And those endowed with supreme intelligence
Know the true nature of form and [by so knowing] are liberated.
 The awful ocean of existence
Is filled with the tormenting snakes of the afflictions.
But those whose minds are not moved even by thoughts of voidness
Have safely crossed over [its dangers].
 By the power of the virtue performed here
May all beings perfect the accumulations of merit and wisdom,
And from this merit and wisdom,
May they attain the twin dimensions of genuine [enlightenment].
I have left the initial stanza of YS unnumbered, as is also the case with the first eight padas of the Mulamadhyamakakarika and the final verse of the Vigrahavyavartani. All are noteworthy for stressing the fact that to Nagarjuna the Buddha above all deserves credit for preaching the law of pratityasamutpada; i.e. sunyata (cf. MK XXIV, 18; RA II, 18; CS III, 1).
1. The Sanskrit is cited in the Sekoddesatika (ed. Carelli), p. 48. For the thought, see RA I, 62. Vibhu-, etc. is very common in the Lankavatarasutra; see Suzuki's Index, p. 159 (cf. v. 3 of the YS and MKXV, 8).
2. Cf. RA I, 38, 57; MK XV, 10. Here the word *yukti (rigs pa; compare the title of the text) is used in the sense of 'argument'; i.e., in contrast to agama. This accords with its use in the Lanka vatara. See Suzuki's Index, p. 143.
3. Closely related to Larikavatara X, 466. If things are real, then nirvana, their annulment, must imply abhava. But this is untenable; cf. RA I, 42; MK XXV, 8.
4. For other definitions of nirvana, see RA I, 42; MK XVIII, 7-11; XXV, 9; SL 105, 123; SS 221a (cf. SS 73).
5. The Sanskrit has been incorporated in 'Aryadeva's' Cittavisuddhi-prakarana (ed. Patel) 24. For the thought see MK XXV, 19-20. On manyante see Conze (1975), p. 10 ('fancy', etc.)
6. The Sanskrit is found in the Ratnakirtinibandhavali (ed. Thakur), p. 132 (with eva for etan in b). See also Advayavajrasarhgraha (ed. Sastri), p. 42; Caryaglti (ed. Kvaerne), p. 102; Suklavidarsana (ref. in May, op. cit., p. 237, n. 840); Jnanasrimitranibandhavali (ed. Thakur), pp. 389, 464 (with etan in b), 555.
7. For sat (= Bodhisattva), see RA I, 45; also CS I, 2. That which is krtaka (samskrta, krtrima) cannot really be destroyed; cf. CS III, 6 ff.
8. See references to v. 7.
9. Allusion to the two kinds of nirvana: nirupadhisesa0, where klesa and skandha are abandoned, and sopadhisesa0, where the skandhas still remain. See MK XXV, 1 with commentaries; La Vallee Poussin in IHQ IV, pp. 39-45.
10. In other words: samyagjnana (i.e. tattvajnana; cf. CS III, 47) destroys avidya (cf. MK XXVI, 11. This is true Arhatship (cf. krtakrtya, etc. in FED, p. 77), here and now (FED, p. 320), and there is no difference between nirvana and samsara (see above, v. 5; MK XXV, 20; PK'6').
13. MK XI, 1: samsaro 'navaragro hi ... (see references in CPD, under anamatagga). Therefore one can only speak of a bhavacakra (see PK 1-5; RA I, 36; II, 7-15) under the law of pratltyasam-utpada, mayavat.
19. Sanskrit quoted (from Subhasitasarhgraha) in the notes to the Vimalakirtinirdesasutra, p. 41, n. 7. Here the reading svabhave na yad utpannam has been emended to svabhavena yan notpannam (cf. Madhyamakavatara, p. 228) in accord with the Tibetan and with a quotation in the Advayavajrasamgraha (ed. Sastri), p. 25.
20. See vv. 7-8 above.
21. Cf. SS 1. Inspired by Lahkavatara II, 138 (often cited with variant readings).
22. The reading *saddharma (for the significance of which see SS 227b and the note to CS III, 22, above) is supported by a quotation of this verse in Kamalasila's Madhyamakaloka (Pek. ed. 5287, Sa, fol. 230a: dam pa'i chos).
23. On drsti, see vv. 14, 46-53; May, op. cit., p. 277, n. 1015.
24. On maya, see references in note to CS I, 3.
28. The same canonical allusion as in v. 35. Cf. Lahkavatara III, 122.
29. Cf. MK XVII, 28 (Sarhyutta II, p. 178 ff., which is also the source of SL66ff.).
30. The Sanskrit cited in the Subhasitasarhgraha, p. 385 (with tattve gavesina in b, which I have emended in accord with the Tibetan) and in Nyayaviniscayavivarana (ed. M.K. Jain) II, p. 17-18 (with gavesina in b and bhavagraho nivartate in d). On sarvam asti (i.e. skandha, ayatana and dhatu), see references in MCB V, p. 88, n. 1.
31. A similar verse appears in the Subhasitasarhgraha, p. 46.
32. See MK XVII; SS 33-44; and SL, SS, RA, passim.
33. Cited and identified by La Vallee Poussin in his edition of the Pahjika, p. 376.
34. Cited in Jhanasrimitranibandhavali (ed. Thakur), p. 545 and 405 (with variant readings °vijnane and yanti). The agama is Dlgha I, p. 223 (cf. RA I, 94); also Lahkavatara III, 9. See also CPD, under uparujjhati.
35. The canonical passage is given in the Prasannapada, p. 41, 237: . . . etad dhi bhiksavah paramam satyarh yad uta amosadharma nirvanam, sarvasarhskaras ca mrsa mosadharmanah. See Majjhima III, 245 and Akutobhaya ad MK XIII, 1.
36. On Marakarman, see SS 190b ff.; BS 96 with accompanying note.
37. Cf. v. 29; SS 64 (on kalpana/vikalpa/avidya); CS III, 21. Candrakirti glosses loka with nye bar len pa'i phung po rnams (25b). References in CPD II, p. 490.
38. Similarly RA I, 98 (cited in Prasannapada, p. 188; Aloka, p. 66).
39. The Sanskrit is found in the Panjika, p. 500. Compare vv. 7-8 and the references in the accompanying notes.
40. This and the following verses indicate that the Sarvastivadins lack true analytical insight (prajna). One must resort to vicara (cf. pariksa in the titles of the chapters of the Mulamadhyamakakarika) to see sunyata. Otherwise one is captivated by viparyasa (MK XXIII), giving rise to klesa, etc. See also SS 59-62.
45. Cf. RA II, 4: na satyarh na mrsoditam. (Vajracchedika ?5)
46. The Sanskrit of these oft-quoted stanzas can be found in the Aloka, pp. 343-344 (with parijnatasya in 48a for parijna tasya; compare the Tibetan). For 48 cd see the references to v. 19, and cf. SS 21. For 46 in particular, see Digha II, p. 58.
49. This and following verses show some affinity to the Suttanipata, especially the Atthakavagga. See L.O. Gomez: "Proto-Madhyamika in the Pali Canon," PEW XXVI, pp. 137-165.
50. Cf. Suttanipata 919: ajjhattarh upasantassa n' atthi atta, kuto nirattam va. On vivada, ibid., 863, 877, 912, 832, etc. See also Madhyamakavatara, p. 233.
55. The Sanskrit is incorporated in Cittavisuddhiprakarana 20 (cf. v. 5 above) with the variant reading rajyanti in a. It also occurs in the Suklavidarsana (see MCB I, p. 395), with matsamah in b for madhyamah; compare the Tibetan.
58. Cf. Suttanipata 795: na ragaragi na viragaratto . .
59. Cf. MK XXII, 11: sunyam iti na vaktavyam . . .
60. An allusion to Rupa- and Dharmakaya, respectively the result of punya- and jnanasarhbhara (the two accumulations of merit and wisdom). See RA III, 12-13 (cf. Madhyamakavatara, p. 62). The verse forms a parinamana; see RA IV, 90.