I perfectly agree with you, believe me, I totally get your point 
BUT the assuption that terms like “opposite” and “state” inherently carry a sense of absolute distinctions between things in my opinion is only an underlying assumption as the terms themselves do not carry this sense. It’s the delusion of the self that compels people to interpret things in a distorted way, because it taints everything we do, as you so correctly described.
Why? Who decided that?
A “state” is only a description of reality in a certain moment. No essence to it. If one interprets it as some kind of solid entity that’s because of distorted perception.
So I can describe that right now I see light in front of me. That light is sustained by causes and conditions. When those causes and conditions cease the light goes off. This is a description of reality that I can name opposite to the initial description of reality, namely: the light was on, now it’s off. No absolute separation between the two descriptions, no metaphysical jump from one to the other. Just a transformation through change in causes and conditions. The reason why I name it “opposite” is because there is no other description of reality that is further from this one (I cannot subtract more light to the absence of light).
There is so much preoccupation around the usage of these terms nowadays in Buddhist circles, like we all need to be philosophically educated in order to understand the Dhamma, to the point that in some traditions people refer to themselves as “the five aggregates conventionally known as me”.
The Buddha never did that as far as I know. Yet simple people like farmers and merchants would become stream-entrants after a short conversation with him.
He used terms like sankhata/asankhata and put them in opposition to each other without problems. He describes them as elements. He even describes nibbana as a “sphere” or “state” in Ud 8.1.
Because the words are not the problem, sakkaya ditthi is. And one let’s go of such distortion at the moment of stream entry precisely when they understand that: “Everything that has the nature to arise also has the nature to cease”.