 Kūkai’s ideas engender an holistic view towards nature and the cosmos as encompassing ourselves and in our interrelationships with others. They may be of relevance to the dilemmas we face today in this epoch of globalization, religious wars, technological “enframing” (to use Heidegger’s terminology), and environmental hazards. And in terms of scholarship, as can be seen in some of the above-mentioned Japanese scholars’ works on Kūka, Kūkai offers a wealth of ideas for comparative analyses: e.g. with Derrida on the world as text, with Process thought on “cosmo-holism,” with Merleau-Ponty or Deleuze on the significance of the body and bodily spatiality and interrelationality vis-à-vis the environment, with Nishida or Hegel on dialectics and interrelationality, or with major “mystic” thinkers of other religious traditions such as Ibn Arabi of Islam or Meister Eckhart of Christianity on a dynamic non-duality as opposed to both static monism and subject-object dualism. Kūkai’s thinking provides a wealth of insights, of much value, to offer to philosophers of today. 