 The distinction between dharmas and composite realities makes sense in the Abhidharma tradition: dharmas are real, composites are empty. But all Mahayana traditions claim that dharmas are empty as well. So Dushun’s second innovation makes Mahayana metaphysics more efficient: absent a reason to distinguish dharmas from the constituents built therefrom, everything is on an ontological par, dharma and non-dharma alike. 