 With successful completion, this practice of the three mysteries, which initially has the aspect of “with form” (usō) – that is, in rituals –, comes to occur naturally, no longer restricted to its ritualized context. That is, the individual’s every action in daily life, without ritual form (musō), comes to intentionally reflect the enlightened body-and-mind of the Buddha and its three mysteries. Every word uttered is thus a mantra, every bodily movement a mudra, and every thought samadhi. It is in this culmination of bodily practice, that all of Kūkai’s major concepts, hosshin seppō, hongaku, sanmitsu, sokushinjōbutsu, nyūga ganyū, converge in the attainment of Buddhahood. While from the Shingon esoteric perspective, this attainment is instant, from another perspective, viewed in light of all other (i.e., exoteric) doctrines, the attainment is gradual and relative. We now turn to this final topic in our discussion of Kūkai, the development of the mind through ten states from the animal to the enlightened.