Nagarjuna's Seventy Stanzas

[60] A pleasing object does not exist inherently because some persons develop attachment towards it, others develop hatred towards it, and still others develop close-mindedness towards it. Therefore such qualities of the object are merely created by preconceptions, and these preconceptions also do not exist inherently because they develop from superimposition.

 

[61] Whatever may be an object of examination does not exist inherently. As the object of examination does not exist inherently, how can the thought-consciousness of that non-inherently existing object exist inherently? Therefore, because the object of examination and the thought-consciousness arise from causes and conditions, they are empty of inherent existence.

 

[62] The mind which directly understands emptiness is an unmistaken mind which eliminates the ignorance that arises from the four evil preconceptions. Without that ignorance the karmic formations will not arise, and so neither will the remaining limbs.

 

[63] Anything which arises in dependence on any causes will not arise without those causes. Hence, functional things in the form of produced phenomena and non-functional things as unproduced phenomena would be empty of inherent existence which is the natural state of nirvana.

 

[64] The Teacher, Buddha, said that the conception of true existence of functional things which arise from causes and conditions is ignorance. From this ignorance arise the twelve dependent limbs.

 

[65] Understanding the non-inherent existence of things means seeing the reality [i.e., emptiness] which eliminates ignorance about the reality of things. This brings about the cessation of ignorantly grasping at an apparently true existence. From that the twelve limbs of dependent origination cease.

 

[66] Produced phenomena are similar to a village of gandharvas, an illusion, a hair net in the eyes, foam, a bubble, an emanation, a dream, and a circle of light produced by a whirling firebrand.

 

[67] There is nothing which exists inherently. In that fashion even non-functional things do not exist. Therefore, functional things which arise from causes and conditions as well as non-functional things are empty of inherent existence.

 

[68] Because all things are empty of inherent existence the Peerless Tathagata has shown the emptiness of inherent existence of dependent arising as the reality of all things.

 

[69] Ultimate reality is contained within the limit of the non-inherent existence of a thing. For that reason, the Accomplished Buddha, the Subduer, has imputed various terms in the manner of the world through comparison.

 

[70] What is shown conventionally to the world appears to be without disintegration, but the Buddha has never actually shown anything with true existence. Those who do not understand what is explained by the Tathagata to be conventionally existent and empty of the sign of true existence are frightened by this teaching.

 

[71] It is known in the way of the world that "this arises in dependence on that." Such statements are not refuted. But whatsoever arises dependently does not exist inherently, and how can that non-inherent existence itself have inherent existence? In fact, that non-inherent existence must definitely not exist inherently!

 

[72] Those who have faith in the teaching of emptiness will strive for it through a number of different kinds of reasoning. Whatever they have understood about it in terms of non-inherent existence, they clarify this for others, which helps others to attain nirvana by abandoning grasping at the apparently true existence of cyclic existence and non-cyclic existence.

 

[73] By seeing these internal and external phenomena arising from causes and conditions they will eliminate the whole network of wrong views. With the elimination of wrong views they will have abandoned attachment, closed-mindedness and hatred and thereby attain nirvana unstained by wrong views.

 

These Seventy Stanzas Explaining How Phenomena Are Empty of Inherent Existence have been written by the Teacher Arya Nagarjuna and compiled by an unknown editor who referred to the better wordings and meanings of the translations by the translators Gzhon nu mchog, Gnyan dharma grags and Khu

 

What are "the three times"?
Past, Present and Future.

 

What are the "twelve limbs"?

1. Ignorance
2. Volitional Formations (karma)
3. Consciousness
4. Name-and-form
5. Six base senses
6. Contact
7. Feeling
8. Craving
9. Clinging
10. Becoming
11. Birth
12. Death, sorrow, lamentation, despair

Volitional formations (karma) is a result of Ignorance.
Consciousness is a result of Karma
Name-and-Form is a result of Consciousness
The six base senses are a result of name-and-form
Contact is a result of the six base
Feeling is a result of contact
Craving is a result of feeling
Clinging is a result of craving
Becoming (existence) is a result of clinging
Birth is a result of becoming
Death, sorrow, lamentation, despair is a result of birth

 

Thanks darrellkitchen for putting that together, very interesting!