Taijitu is still. In stillness it generates "yin"; yet at the limit of stillness it is also active. Activity and stillness alternate; each is the basis of the other. In distinguishing "yin" and "yang", the Two Modes are thereby established. The alternation and combination of "yang" and "yin" generate water, fire, wood, metal, and earth. With these five [phases of] "qi" harmoniously arranged, the Four Seasons proceed through them. The Five Phases are simply "yin" and "yang"; "yin" and "yang" are simply the Supreme Polarity; the Supreme Polarity is fundamentally Non-polar. [Yet] in the generation of the Five Phases, each one
Yin and yang < *"ʔəm" compares with Burmese "ʔum" "overcast; cloudy", Adi "muk-jum" "shade", and Lepcha "so'yǔm" "shade"; and is probably cognate with Chinese "àn" < *"ʔə̂mʔ" "dim; gloomy" and "qīn" < *"khəm" "blanket" "Yang" < *"laŋ" compares with Lepcha "a-lóŋ" "reflecting light", Burmese "laŋ" "be bright" and "ə-laŋ" "light"; and is perhaps cognate with Chinese "chāng" < *"k-hlaŋ" "prosperous; bright"; "bǐng" < *"braŋʔ" "bright"; "liàng" < "*raŋh" "(pale) light"; "lǎng" < "raŋʔ" "brilliant light"; "míng" < "mraŋ" "bright, become light, enlighten". Schuessler surmises that those items either are areal words (cf. Tai "plaŋ" "bright") or belong to an Austroasiatic word family (cf.