 This great cosmic body of the hosshin embraces all phenomena through the mutual “non-obstruction” of the six universal elements (rokudai muge). (Mutual “non-obstruction” or muge here must be understood to mean what allows for their interrelations and interpenetrations that constitute things. In being non-substantial, they do not obstruct each other. And “universal” or dai here must be understood in its literal sense as “great,” meaning that it does not exclude any phenomena or thing-event in the cosmos at all.) As the cosmos, the hosshin is made up of the six “great” elements (fire, earth, water, air, space, consciousness) which interrelate to constitute thing-events in their interdependent origination. Their interaction thus constitutes the somaticity of an ever-evolving whole. But as dependent origination equals emptiness (Skrt: śūnyatā; Jpn: kū) in Buddhism, this cosmic body is an embodiment of the Dharma qua emptiness. Moreover emptiness also signifies “space,” for the same graph (kū) is used to mean “emptiness” and “space.” Hence the cosmic body in its endless vastness, as space embracing everything, can be seen as providing the space for the emergence of thing-events through the intermingling of the six elements. Thus Dainichi’s body as the cosmic embodiment of the Dharma pervades all beings to make up, through the six elements, each of their own bodies. And yet from another perspective, as the cosmic body is a vast emptiness that makes room for the emergence of beings, each of these beings are in turn empty. For being and emptiness in the Buddhist understanding are two intertwining aspects of the same truth. (We shall discuss the more precise sense of “emptiness” in the following sections.) So the hosshin in its somaticity designates the ontological ground of all beings but also designates their underlying de-ontologizing (or: me-ontologizing; or even better: anontological) emptiness, their non-substantiality.