Rhys Davids in his useful volume _Buddhism_, indicated that “Dharma (Pali Dhamma) is not law, but that which underlies and includes the law—a word often most difficult to translate, but best rendered here by Truth and Righteousness.”[16] Perhaps it may be opportune to remark, that had Kumarajiva regarded “form,” “truth,” or “righteousness,” as expressing adequately the Sanscrit Dharma, these familiar terms being obviously at his command, might have been utilised at pleasure. Like the cultured Asvaghocha, Kumarajiva may have regarded the “nature” of the Law as “co-extensive with the illimitable ocean of being”;[17] and within that ample compass, perhaps he thought there might synthetically be included those beautifully-defined concepts “form,” “truth,” and “righteousness.” Chinese annotators of _The Diamond Sutra_ seldom criticise adversely its classic terminology, or suggest many inapplicable alternative renderings. They appear to have surveyed the realm of “spiritual wisdom” enunciated by Sakyamuni Buddha, and thereafter to have become greatly impressed by the thought that, in its _Essence_, it might possibly be inexhaustible. This may in part explain their motive for incorporating in the commentary a familiar passage from _Lao-Tsz_, “Infinite truth is inexpressible”[18]—which in a measure illustrates the appreciable difficulty of stating, in exact terms of philosophy, the equivalent of the Buddhic “Law.” In our intercourse with Buddhist monks, we heard the rather engaging suggestion, that the familiar Christian phrase, “the law of the spirit of life,” contains a spiritual concept which appears to approximate closely to the idea of the “Law” of Buddha. Those monks seemed to believe that the “Law”[19] enters quietly and operates imperceptibly within every natural and spiritual sphere; and that they have at least a semblance of reason for their belief, the following exquisite lines clearly indicate:— _“This is its touch upon the blossomed rose, The fashion of its hand shaped lotus-leaves.”_ _“That is its painting on the glorious clouds, And these its emeralds on the peacock’s train.”_ _“Out of the dark it wrought the heart of man, Out of dull shells the pheasant’s pencilled neck.”_ _“It spreadeth forth for flight the eagle’s wings What time she beareth home her prey.”_ _“This is its work upon the things ye see The unseen things are more; men’s hearts and minds, The thoughts of peoples and their ways and wills, Those, too, the great Law binds.”_[20] As we consider the manifold operations of this “Law which moves to righteousness,” perhaps we may gradually appreciate the dignified mind of Sakyamuni, when he addressed Subhuti, saying: “What is usually referred to as the ‘Law’ of Buddha, is not in reality a ‘Law’ attributive to Buddha, it is merely termed the ‘Law’ of Buddha.”[21]