 In the esoteric tradition that Kūkai inherited from Hui-kuo, there are two major mandalas that depict the hosshin in two different mandalic forms. Each mandala originally belonged to one of the two esoteric lineages, which became combined in China, and is associated with either of the two sūtras. All Shingon doctrines, traceable to the two sūtras, are supposed to be pictorially depicted in these two mandalas: the Taizō (Skrt: Garbha, “Womb of enlightenment”) and the Kongōkai (Srkt: Vajradhātu, “Vajra realm,” “Diamond realm” or “Realm of the adamantine thunderbolt”) mandalas. Together they are called ryōbu mandara and represent a comprehensive unity. Each are also associated with one of the two different concepts of ri (pattern, order – referring to emptiness as the reason discerned in patternment) and chi (wisdom, i.e., the wisdom of emptiness). Accordingly the hosshin can be understood in its embodied form as ri-hosshin (or rishin) and as chi-hosshin (or chishin), two aspects which are ultimately non-dualistic (richi funi). The ri-hosshin is depicted in the Taizō mandara that expresses truths expounded in the Dainichi-kyō. And the chi-hosshin is depicted in the Kongōkai mandara that expresses truths expounded in the Kongōchō-gyō. Both depict Dainichi as the central deity, with buddhas and bodhisattvas surrounding him in geometric arrangement.