 We can say all things are impermanent, as in early Buddhism—but now we know this is just a situationally attachment-undermining way of saying “impermanent-permanent”. We can say all things are permanent—meaning “permanent-impermanent”. We can say some things are permanent and others are impermanent—meaning “some-all are permanent-impermanent” and “all-some are impermanent-permanent”. But note too that this does not mean “permanent-impermanent” is the real truth, while “permanent” and “impermanent” are both one-sided distortions. That would be what Tiantai critiques as the “exclusive Center”. Rather, just as “permanent” really means “impermanent-permanent”, “impermanent-permanent” really means “permanent”, or really means “impermanent”. For impermanent-permanent appears as permanence and as impermanence, and each of these is the entirety, not a mere part, of the whole. To be permanent is already to also be impermanent—there is no other permanence. To be impermanent is already to also be permanent—there is no other impermanence. All is funny, all is serious, all is funny-serious. Each is a perfectly equal synonym for all three. Each is an equally adequate-inadequate description of the truth.