The term Buddha, as defined in _The Diamond Sutra_, seems to merit a brief consideration. In fulfilment of our present purpose, it seems almost unnecessary to enter into questions regarding the historical Buddha, or to the authenticity of Sutras ascribed to his genius. Therefore, without indicating any particular reservation, we meantime accept the traditional statements that the Buddha of _The Diamond Sutra_ was the son of Suddhodana, the husband of Yasodhara, and the father of Rahula. But, incorporated with the text, there is embodied in the familiar term Buddha, a lofty spiritual concept, which seems to place it in a category where fresh interest is imparted to the question of its interpretation. Concluding the twenty-sixth chapter of _The Diamond Sutra_, wherein “the spiritual[36] body is entirely differentiated from external phenomena” Sakyamuni, in reply to an enquiry regarding the possibility of perceiving “Buddha” by means of his bodily distinctions, delivered the following remarkable Gatha[37]:— _I am not to be perceived by means of any visible form, Nor sought after by means of any audible sound; Whosoever walks in the way of iniquity, Cannot perceive the blessedness of the Lord Buddha._[38] In the twenty-ninth chapter of _The Diamond Sutra_, wherein is expounded “the majesty of the absolute,” Sakyamuni declared that a disciple who affirms that “Buddha” comes or goes, obviously has not understood the meaning of his instruction. Because, as we learn from our text, the idea “Buddha” implies neither coming from anywhere, nor going to anywhere. This purely spiritual concept of Buddha seems to have seized the imagination, and inspired the writer of the _Yuen-Chioh Sutra_,[39] to whom are ascribed the following significant lines:— “_Like drifting clouds, like the waning moon, like ships that sail the ocean, like shores that are washed away—these are symbolic of endless change. But the blessed Buddha, in his essential, absolute nature, is changeless and everlasting._”