Please refer to my answer to a previous question regarding the Mahayanna term 'emptiness' where I assert that while the Buddha never used the term in this context, Nāgārjuna's 'emptiness' (śūnyatā) is none the less consistent with the Buddha's teachings of dukkha, anicca, anatta. What the sensed (material and mental) objects are empty of is 'self' (anatta: "there is no thing there that is the self").
With regard to 'the all' (sabba), 'existence' and 'being', we experience what is perceived through the six receptors and senses (eye, ear, nose, tongue, touch, mind). In this process from material to sensation to perception we create (sankhara) the illusion of a continuous, unified, permanent self (which we bind to experience) supporting consciousness (vinnana). It is this creation of identified continuity (ownership of the experience if you will) that subjects us to the results of karma. However, if we search for this self we will find that there is no such thing there: 'Empty' of self.
You can test this in the here and now. Find a quiet place, sit down. Try to define the permanent, continuous, self. Try to observe, catch, isolate this thing. You can not.
Let it go!
By sticking with the Buddha's words rather than later poetic commentary we are less likely to get tangled in mixed terminology, poor analogies, and wrong views.
This interdependence you are referring to has very little to do with the sofa. It is the process from material through sensation, perception, sankhara, consciousness, etc that supports life, death, rebirth, and further cycles of pain, in the context of 'the all' (sabba). The sofa is not causing you pain, you are, or more specifically your clinging and creation of this self is your pain. Slavery of the illusion of self.
Translating sankhara as simply 'conditions' or 'fabrications' egregiously slides past the critical point. Sankhara is dependent upon perception. Consciousness is dependent upon sankhara. What is sankhara? It is identity-making, continuity-making, binding a false sense of a self to experience which supports consciousness, supporting subject-object, named form, distinctions.
'Sankhara' is the point of unbinding in the whole of the Budhha's system! An arahant and buddha (with remainder) still perceives the world through the senses, but he does not sankhara! He does not identify with the experience. He does not produce kamma. He is unbound. Nirodha. Nibbana. Nirvana.
if we are not prepared to entertain contradiction, that the whole of being is not an object to us?
This contradiction is your key to unravelling the whole shabang. This 'being' is created by you. This being does not exist. Forget the sofa, dude. Your 'self' is the contradiction.
Sabbe sankhara dukkha. Sabbe sankhara anicca. Sabbe dhamma anatta.
All self-bound is sh!t. All self-bound is impermanent. Everything (including nirvana) is not self.