There's no intent to cause any problems here by quoting a Theravadan, but I think this is important when caught up in all of these issues. My own problem is that even when researching Yogacara, I'm reading about how Tibetans see Madhyamaka as a higher truth, so it's not hard to avoid it, especially when I'm reading translations of Asanga-Maitreya texts that are translated by Tibetans and with Tibetan commentaries!
For instance I find this at the end of the Dharmadharmatavibhaga, by Mipham Rinpoche. It's in the appendix and is actually on the last page :
"It demonstrates the key points of mahayana view by uniting the Chittamatra and Madhyamaka, while its ultimate purport rests with the Madhyamaka.
Anyway, to quote part of what I found, in the hope that it eases the mental stress of anyone struggling to understand these different views :
http://www.accesstoinsight.org/lib/auth ... iness.html
The irony here is that the idea of emptiness as lack of inherent existence has very little to do with what the Buddha himself said about emptiness. His teachings on emptiness — as reported in the earliest Buddhist texts, the Pali Canon — deal directly with actions and their results, with issues of pleasure and pain. To understand and experience emptiness in line with these teachings requires not philosophical sophistication, but a personal integrity willing to admit the actual motivations behind your actions and the actual benefits and harm they cause. For these reasons, this version of emptiness is very relevant in developing the sort of wisdom that would pass the Buddha's commonsensical test for measuring how wise you are.
The ignorance that gives rise to suffering occurs not because you don't know enough or are not philosophically sophisticated enough to understand the true meaning of emptiness. It comes from being unwilling to admit that what you're obviously doing right before your very eyes is causing suffering. This is why Awakening destroys conceit: it awakens you to the full extent of the willful blindness that has kept you complicit in unskillful behavior all along.
As someone who prefers Yogacara without wanting to be "opposed" to Madhyamaka, it seems like the Madhyamakalamkara by Santaraksita, which apparently attempted to synthesize both views, (am guessing that didn't go down too well in some circles either!) would be a good thing to research soon. In the meantime it's probably best just getting on with meditating.
"A 'position', Vaccha, is something that a Tathagata has done away with." - MN 72