 The text of the Dainichi-kyō itself is taken by Kūkai to be a condensation in scriptural form of that cosmic text of the mantra, comprising of the most comprehensive language of the Buddha-realm. And that same mantric text is then further condensed into each syllabic-root letter of the Sanskrit alphabet itself, which thus serves as a means for meditation. In Kūkai’s scheme (set out in his Dainichikyō kaidai), the true original text of the Dainichi-kyō is the eternal Dharma itself as the cosmic (con)text or mantra and cosmic mandala, existing permanently and comprising the universe and all phenomena. Within the world, an abridged translation appeared that supposedly consisted of 20,000 volumes and was circulated in India but became lost. The version Kūkai brought back from China is a much smaller one, but his claim is that every word, character, stroke or dot, within it in its mantric nature encompasses countless meanings and truths. Thus while the most abbreviated text is implaced within the original cosmic text, the entire content of the cosmic text is itself encapsulated within the characters of its abridgment representing a condensation. This “inter-textuality” exemplifies the Hua-yen (Huayan; Jpn: Kegon) sense of interpenetration whereby the entire whole is contained within each part, but here this Hua-yen idea is translated in mantric terms. This same scheme used in explaining the Dainichi-kyō was used by Kūkai to explain the relationship of the Kongōchōgyō and other esoteric texts to the world as well.