Garbhadhātu, or Garbhakośa-(dhātu), the womb treasury, the universal source from which all things are produced; the matrix; the embryo; likened to a womb in which all of a child is conceived-- its body, mind, etc. It is container and content; it covers and nourishes; and is the source of all supply. It represents the 理性 fundamental nature, both material elements and purebodhi, or wisdom in essence or purity; 理 being thegarbhadhātuas fundamental wisdom, and 智 acquired wisdom or knowledge, thevajradhātu. It also represents the human heart in its innocence or pristine purity, which is considered as the source of all Buddha-pity and moral knowledge. And it indicates that from the central being in themaṇḍala, viz. the Sun as symbol of Vairocana, there issue all the other manifestations of wisdom and power, Buddhas, bodhisattvas, demons, etc. It is 本覺 original intellect, or the static intellectuality, in contrast with 始覺 intellection, the initial or dynamic intellectuality represented in thevajradhātu; hence it is the 因 cause andvajradhātuthe 果 effect; though as both are a unity, the reverse may be the rule, the effect being also the cause; it is also likened to 利他 enriching others, asvajradhātuis to 自利 enriching self. Kōbō Daishi, founder of the Yoga or Shingon 真言 School in Japan, adopted the representation of the ideas inmaṇḍalas, or diagrams, as the best way of revealing the mystic doctrine to the ignorant. Thegarbhadhātuis the womb or treasury of all things, the universe; the 理 fundamental principle, the source; its symbols are a triangle on its base, and an open lotus as representing the sun and Vairocana. In Japan thismaṇḍalais placed on the east, typifying the rising sun as source, or 理. Thevajradhātuis placed west and represents 智 wisdom or knowledge as derived from 理 the underlying principle, but the two are essential one to the other, neither existing apart. The material and spiritual; wisdom-source and intelligence; essence and substance; and similar complementary ideas are thus portrayed; thegarbhadhātumay be generally considered as the static and thevajradhātuas the dynamic categories, which are nevertheless a unity. Thegarbhadhātuis divided into 三部 three sections representingsamādhior quiescence, wisdom-store, and pity-store, or thought, knowledge, pity; one is called the Buddha-section, the others the Vajra and Lotus sections respectively; the three also typifyvimokṣa,prajñā, anddharmakāya, or freedom, understanding, and spirituality. There are three heads of these sections, i. e. Vairocana, Vajrapāṇi, and Avalokiteśvara; each has a mother or source, e. g. Vairocana from Buddha's-eye; and each has a 明王 or emanation of protection against evil; also aśaktior female energy; a germ-letter, etc. The diagram of five Buddhas contains also four bodhisattvas, making nine in all, and there are altogether thirteen 大院 or great courts of various types of ideas, of varying numbers, generally spoken of as 414. Cf. 金剛界; 大日; 兩部.