 The point of Shingon practice is to intentionally accord with, or inter-resonate with, Dainichi’s movements, mirroring the macrocosmic world in one’s own microcosm. Thereby original enlightenment is realized in one’s very own embodied dynamism of bodily, verbal, and mental acts. Shingon ritual meditative practice, as such, involving all three activities is meant to intentionally express the realization of one’s participation in the cosmic mantra language of the hosshin. This practice then provides the means of penetrating Dainichi’s cosmic mantric language so that one may directly comprehend and experientially verify hosshin seppō. By making use of all of the faculties of one’s embodied existence – thinking, feeling, sensing, acting, visualizing, etc. –, one is led via kaji to comprehend the Dharma, not merely conceptually or intellectually but through one’s body-and-mind. In non-duality with the Buddha’s cosmic embodiment, one’s own three human activities (Srkt: trikarma; Jpn: sangō) – bodily, verbal, and mental – immediately become experienced as the Buddha’s own acts, the three cosmic mysteries, as immanent to one’s self. Thereby one is now intentionally participating in the yoga or samadhi of Dainichi, thus realizing one’s own original enlightenment. In this state called “secret” or “mysterious samadhi” (himitsu sanmaji) or “secret meditation” (himitsu zen), with the help of kaji, the integration between man’s “three acts” and Buddha’s “three mysteries” is realized, and Buddha “enters me and I enter” Buddha. As one’s mind thus becomes enlightened and one’s body becomes “adamantine,” one attains Buddhahood. (See Sokushinjōbutsugi, ch.5) In bodily-mental co-respondence with the hosshin’s omnipresencing via the three mysteries, Kūkai claims, the non-duality between self and Buddha is thus realized immediately in one’s embodied existence, thus sokushinjōbutsu.