Buddha (Pratyeka / Samyaksam): To this difference between “light^?” and “radiation” corresponds the distinction between the Pratyeka-Buddha and the Samyaksam-Buddha, the first being enlightened “for himself” and the second having the function of enlightening others through preaching the Dharma^?, which makes one think of the respective roles of the Jivan-Mukta and the Avatara or – in Islamic terms – of the Wali and the Rasul. [GTUFS: TreasuresB, Treasures of Buddhism]

Buddha (Samyaksam / Bodhisattva^?): It is appropriate not to confuse the Samyaksam-Buddha with the Bodhisattva who has not attained Nirvana and whose cosmic movement is “spiroidal” and not “vertical,” in conformity with his particular^? vocation. The Bodhisattva is, in his human aspect, a karma^?-yogi completely dedicated to charity towards all creatures, and in his celestial aspect, an “angel” or more precisely an “angelic state,” whence his function of rescuer and “guardian angel.” [GTUFS: TreasuresB, Treasures of Buddhism]

Buddha (three “hypostases”): Let us recall here the doctrine of the three “hypostases” of the Blessed One: the Dharmakaya (the “universal body”) is the Essence, Beyond-Being; the Sambhogakaya (the “body of felicity”) is the “heavenly Form,” the “divine Personification”; the Nirmanakaya (the “body of metamorphosis”) is the human manifestation of the Buddha. [GTUFS: TreasuresB, Dharmakara’s Vow]

Buddha Image: The image of the Buddha is like the sound of that celestial music which could charm a rose tree into flowering amid the snow; such was Shakyamuni – for it is said that the Buddhas bring salvation not only through their teaching but also through their superhuman beauty – and such is his sacramental image. The image of the Messenger is also that of the Message; there is no essential difference between the Buddha, Buddhism and universal Buddha-nature. Thus, the image indicates the way, or more exactly its goal, or the human setting for that goal, that is, it displays to us that “holy sleep^?” which is watchfulness and clarity within; by its profound and wondrous “presence” it suggests “the stilling of mental^? agitation and the supreme appeasement,” to quote the words of Shankara   . . . Like a magnet, the beauty of the Buddha draws all the contradictions of the world and transmutes them into radiant silence^?; the image deriving therefrom appears as a drop of the nectar of immortality fallen into the chilly world of forms and crystallized into a human form, a form accessible to men . . . He is the gateway to the blessed Essence of things, and he is this Essence itself. [GTUFS: TreasuresB, Treasures of Buddhism]