 As the hosshin, the Buddha Dainichi preaches the Dharma via his omnipresencing, that is, through every sensible media of the cosmos. Kūkai called this, hosshin seppō (literally: “the dharmakāya’s expounding of the Dharma”), and used its concept (e.g. in his Benkenmitsu nikkyōron) as an important criterion for distinguishing esoteric Buddhism from exoteric Buddhism. In his work Shōjijissōgi, this concept of hosshin seppō serves as the starting point. The seppō (“preaching,” “expounding”) therein is equated with the phenomena of the cosmos as comprising shōjijissō, that is, sound, sign, reality, and their meanings. (We will discuss the linguistic or semiological significance of this idea in the following section.) The point is that every thing and every event in the universe, as objects of our six senses, are the Buddha’s preaching of the Dharma. Each phenomenon manifest serves to explain (setsu) the truth, the Dharma. The hosshin in its omnipresencing throughout the cosmos, permeating every aspect of it, is perpetually informing all things of the Dharma. This cosmic omnipresencing of the Dharma via hosshin seppō entails a dynamism of continuous activity that accounts for the movements within the universe – both physical and mental.