 The “true words” (mantra) preached by Dainichi, as we have already seen, are equated with the dynamism of the cosmos itself, which includes our own mental and bodily experiences. The Buddha’s preaching through every phenomenon is classified by Kūkai in terms of the three forms of bodily, verbal, and mental activities, or the three media of mudra (ingei), mantra, and mandala, i.e., Dainichi’s cosmic gestural language, phonic language, and imaging language. Dainichi expresses the self-enjoyment of his enlightenment in these three functions of bodily gestures (mudras), the intoning of sounds (mantras), and visualizing-thinking (mandalas). Since the cosmos is Dainichi’s body-and-mind, his deeds, words, and thoughts (or visualizations) form the configurations, resonances, and patterns of the universe, in these three media of “body, speech, and mind,” called the “three mysteries.” All visible and/or tangible forms and movements constitute the Buddha’s body and its movements, all sounds are his voice, and the mind’s comprehension of this principle is the manifestation of the Dharma in mandalic form expressing the Buddha’s state-of-mind. That is, all objects of the six senses make up the configurations, resonances, and patterns of the cosmos, the cosmic body-and-mind of the Buddha Dainichi, communicating the Dharma. As Kūkai explains in his Unjigi, the three mysteries are in every single phenomenon, passing through all stages of being without discrimination, including stones, plants, trees, animals, humans, gods, demons, and places. Each of these serves as a “linguistic” medium that communicates Dainichi’s sermon in his omnipresencing, a sermon of the Dharma which cannot be expressed or described by means of the mundane human languages.