 Rather than rejecting or negating the previous states, this final state fulfills and encompasses their standpoints from what is claimed to be the most comprehensive standpoint, in view of – or rather in non-duality with – the Dharma. In light of the Dharma, the truths taught in those previous states are but relative or provisional truths, expedient means that are helpful only insofar as they lead one towards this final truth but which can also serve as fetters if one becomes attached to them. Each state is referred to as a “palace” (kyū or gū), which are all combined in the one grand cosmic palace (hokkaigū or hokkai shinden). This grand palace constitutes the entire cosmos as a mandala, with the tenth and highest state, the innermost secret palace of Dainichi, at the center and summit from which the Dharma emanates into its various manifestations in the lower states, the outer palaces. The closer one is to the center, the stronger one feels the pull of kaji drawing one up towards the central summit. But as stated above, the sequential ordering of the hierarchy is not necessary when the whole is viewed from this most comprehensive standpoint. For the grand cosmic palace penetrates and comprehends all of the specific palaces or dwellings of the mind. Hence one can make a sudden leap from any point in this cosmic mandala towards the center by successfully engaging in the esoteric practice of Shingon Buddhism. It is this mandalic structure that the term mandala in the title of the longer version of this work (Treatise on the Secret Mandala of the Ten States of Mind) signifies. It refers to the blueprint of the cosmic embodiment of the Dharma (hosshin), which in turn structures one’s (ritual) practice in its arrangement and how one accordingly experiences the Dharma.