在印度大乘佛教的後期發展中，「瑜伽行中觀派」（Yogācāra-Mādhyamaka）從事了一種將中觀學所側重之「空」與唯識學所側重之「有」兩種相異的義理規模加以融攝的思想工作。此種思想工作自然有其殊勝之處，當代學者吳汝鈞在其判教之作《佛教的當代判釋》（Contemporary Classification Of Buddhism）中，將之判攝為「空有互融」。本文即是以「瑜伽行中觀派」的空、有互融思維作為考察對象，重點梳理了「瑜伽行中觀派」的代表學者中，蓮華戒（Kamalaśīla）其人在修證方法上的具體主張，以及寂護（Śāntarakṣita）其人針對佛修者在瑜伽修練中所應觀照並超越的幾種境界，所進行的頗具判教意味的理解與批判；另外，對於「瑜伽行中觀派」緣何發展出空、有互融思維的可能用心，及其基於此種思維所構劃而來的修行階漸，本文亦都有所闡述。

In the late development of Mahayana Buddhism in India, the ”Yogācāra-Mādhyamaka” managed to operate concept integrating works of two different righteousness scales of the emphasized ”emptiness” of Meso Schools and the focused ”existence” in Yogacara. Such conceptual works are rather unique, just as the modern scholar Ng, Yu-kwanstated in his distinctive work, ”Contemporary Classification Of Buddhism”, suggesting these works as ”integration of emptiness and existence”. The conceptual integration of emptiness and existence of Yogācāra-Mādhyamaka is adopted in the prose as the inspection object, where specific claims of practicing methods from the representative scholars, Kamalaśīla, are roughly recollected; while a few realms to be contemplated and exceeded in Yogācāra practices for Buddhists that contain both understanding and criticism of apostasy measures are as well offered. Furthermore, explanation for possible intentions in integrating concepts of emptiness and existence that developed in Yogācāra-Mādhyamaka accordingly, as well as spiritual practices described with basis of such concepts, is also provided.