 The ambiguity of the mantric nature of the cosmos and of all thing-events is in the fact that they entail simultaneously both hope and difficulty for enlightenment. The language of the hosshin in the form of thing-events may either guide one to enlightenment or deceive one into delusion. For in spite of their emptiness, their interdependent origination, thing-events can be easily reified in light of human desires. When this happens the cosmic text they constitute is misread under the pretext that the world as such is nothing but a system of substantial things, and that any corresponding language is nothing but a system of signs representing those substantial things. Through the reification of their being, their “primal non-originating” emptiness is ignored. And correspondingly one becomes predisposed to cling to them and hence suffer. But this lack of essential origins in each and every phenomenon, the absence of their first cause, simultaneously means that we ourselves, all sentient beings, are endowed with the original enlightenment of the hosshin (hongaku hosshin). Hence there is hope for the realization of this enlightenment for all.