 In traditional Mahāyāna Buddhist theory, the Buddha is conceived in terms of three modes or forms of embodiments (trikāya): dharmakāya (Jpn: hosshin), nirmanakāya, and sambhogakāya. While originally the term buddha, meaning “enlightened one,” was reserved for Śakyamuni, the historical founder of Buddhism, it eventually came to designate the ideal for humanity. This ideal became equated with the “truth” (Skrt: Dharma; Jpn: hō), taught by the Buddha, of the nature of being. To be a “buddha” is then to be enlightened to that truth, which came to also mean the realization of one’s non-duality with the Dharma. It is in this significance that one way of understanding the Buddha is in terms of the universal “embodiment of the Dharma” (Skrt: dharmakāya; Jpn: hosshin). For traditional Mahāyāna, this hosshin is an abstract principle and hence impersonal and non-preaching. However as implied in the foregoing section, for Kūkai the hosshin is identified with the Buddha Dainichi. That is, in one aspect the hosshin may be understood to be a personal being who preaches the Dharma by concretizing it in the cosmos as his own body. (Of course though to avoid anthropomorphism, the hosshin cannot be reduced to this aspect.) In the traditional three-body doctrine, however, it is the other two forms of embodiment that preach. The Buddha, when regarded as embodying the Dharma in an historical earthly being, such as Śakyamuni, who preaches the Dharma to humans, is called the nirmanakāya (“embodiment of transformation”). And the Buddha as enjoying his fruits of enlightenment by residing in a celestial buddha-realm, while unfolding further truths for advanced bodhisattva beings and acting as a savior to the earthly, is called the sambhogakāya (“embodiment of bliss”). An example of would be Amida residing in his “Pure Land.”