 A second key concept to arise is the pairing of ti 體 and yong 用 (see Ziporyn 2014: 149–155; Zhang 2002: 252–53; Cua 2002; Cheng 2002). Yong means use or function. Ti originally refers to an organized form, a pattern that can be recognized, or to a body or part of the body. The pairing of tiyong was applied in different ways, but what is most consistent through these uses is that ti is singular and yong is multiple. For example, the same piece of wood (ti) could have many different uses (yong): to fuel a fire, to build a house, to carve into bowls, and so on. As in this example, the multiplicity of yong comes through involvement in concrete circumstances or purposes. In this way, ti is usually less determinate than yong. In fact, the ultimate ti was generally taken as fully indeterminate, thus allowing for infinite determinate uses (yong). The contrast between ti and yong sometimes looks like a contrast between the thing itself and the various ways it can be used. Such a contrast is highlighted in the translation of ti as substance, but this translation is misleading in several ways. First, like yin and yang, the labels ti and yong are contextual and thus the very same thing might be considered as ti in one context but as yong in another. Second, the ultimate ti is almost never taken to be individuated—it is emptiness or vital energy or the patterns of coherence (li) that all things share. So, individuation occurs more on the level of yong than ti. It is worth noting that the phrase chosen to translate the ontos in ontology was benti 本體, literally the “root” ti, a term that was prominent in Neo-Confucianism.