Dan74 wrote: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 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.
Well said Dan, thank you...
My only additional comment would be that this 'ultimate sense' is simply non-conceptuality, for it is conceptuality which is the engine-room of delusion. Concepts and attachment to concepts are the bricks and mortar of this delusion.
These dhamma-makers (concepts) are the creators of all existents (dutifully manufactured and served by logic and science), without which conditionality could not be. The only 'unconditioned' there is, is the absence of these conditions. In relation to Dhamma – all notions are wrong notions...