 The “horizontal” interpenetration between the elements, i.e., the interdependence and mutual non-obstruction amongst the immanent phenomena of the cosmos, also translates into the “vertical” interpenetration between the whole and its parts, that is, between Dainichi as embodied in the cosmos and all thing-events within. The implications of such cosmic non-duality for the practitioner is immensely significant. In non-duality with the cosmic Buddha, one’s unenlightened self in both mind-and-body is thus an expression of the hosshin, an embodiment of the Dharma. That is, as one’s mental states express the samadhi of Dainichi, so also one’s body along with the bodies of all living and non-living things, in every bodily movement, manifests Dainichi’s body and its movements. Dainichi is preaching the Dharma through all phenomena of the cosmos. But as we ourselves are the bodies through which Dainichi preaches, we are enabled to realize the cosmic samadhi that our bodies-and-minds express. This points to the non-dualistic significance between the two exemplary concepts of Shingon Buddhism: hosshin seppō and sokushinjōbutsu, both of which we shall examine in detail in the following sections.