The problem comes from conflating the categories.
In the conventional sense there are dharmas, in the ultimate sense there aren't.
The language of prajnaparamita (insight into emptiness) is a tool for dislodging the notion of existing dharmas. Dharmas (things) are useful designations, in that sense they are real, it the ultimate sense they are all empty of any self-nature, interdependent, ever-changing and therefore don't exist (as separate entities).
So there is no logical contradiction nor any paradox, just wrongly entrenched notions of existence, separateness, permanence and self.