Turning to Tso^n-kha-pa's section,(53) defending
　　   the denial  of the four alternatives, this  concerns
　　   the presence  and absence of entities.  Tso^n-kha-pa
　　   states that there are only two possibilities  for an
　　   entity,  that  is, accomplished  by  own-nature, and
　　   efficient.  Then, if the first alternative is stated
　　   in the form, "An entity exists." this is denied; the
　　   denial meaning to the Praasa^ngika-Maadhyamika that,
　　   in  the  case   of  both   truths   (sa.mv.rti   and
　　   paramaartha),  one  denies  that  an  entity  exists
　　   accomplished  by  own-nature.  while; the  efficient
　　   entity  is denied  in  the  paramaartha  or absolute
　　   sense but not conventionally.

　　　　  Likewise,  the Praasa^ngika-Maadhyamika  rejects
　　   the nonexistence of an entity, should someone affirm
　　   the  nonexistence   of  an  entity  accomplished  by
　　   own-nature  among  the  unconstructed  (asa.msk.rta)
　　   natures (dharma).

　　　　  Likewise,　　 this   Maadhyamika　　 rejects   the
　　   simultaneity  of existence  of that  sort  of entity
　　   with the nonexistence  of the other  sort of entity.
　　   And he rejects  that  there  are  neither, even  one
　　   accomplished by own-nature.

　　　　  While I have insisted  that the ultimate  nature
　　   is  affirmed  by  the  four  denials, it  should  be
　　   granted  that  the acceptance  of this  absolute  in
　　   Naagaarjuna's  Maadhyamika is a matter much disputed
　　   by   Western   scholars;　　 de   Jong's   thoughtful
　　   article(54) on the topic deserves  consultation.  In
　　   any  case, Candrakiirti's  position  is clear, as he
　　   states　　 in   his　　 own　　 commentary　　 on　　 the
　　   Madhyamakaavataara:

　　　　　　　　　　　　  P.14

　　   Regarding this sort of svabhaava (self-existence) as
　　   written  in  particular  (Madhyamaka-kaarikaa,  XV,
　　   1-2), received  from  the mouth  of the aacaarya  (=
　　   Naagaarjuna), does  it exist? (In answer:) As to its
　　   authorization, the Bhagavat proclaimed  that whether
　　   Tathaagatas  arise or do not arise, this true nature
　　   of dharmas abides, and so on, extensively. The "true
　　   nature"  (dharmataa) (of  that  text,  =  svabhaava)
　　   (necessarily)  exists.  Which  (elements) have  this
　　   "true  nature"?  These,  the  eye,  etc.  have  this
　　   svabhaava.   And  what  is  their  svabhaava?  Their