It is legitimate to speak of Jesus as God, and Gotama is known as Buddha. Here we have, then, Jesus-God and Gotama-Buddha. But God and Buddha are but two different terms used for the expression of one identical idea. The recognition of "Buddha" as an equivalent for "God" has been very generally ignored by interpreters of Buddhism; hence the confusion of thought which has existed in this connection. This in some measure may also be due to the fact that Gotama, in preaching to the Brahmins, made use of the word "Brahma" to denote God. Jesus and Gotama were gnomic, or divinely wise--that is, they _knew_ of the "unconditioned." They both ardently desired to communicate this knowledge to the world, and the way of escape from absolute bondage to the conditioned to a realization of the unconditioned. If, knowing the way, man still elects to continue in bondage to the conditioned state, in a hell of misery or through a series of incarnations, he can do so by disregarding the injunction, "Set not your affections on things on earth." Gotama pointed out the _straight_ path that leads to a union with Brahma (God); but there was also a circuitous path indicated by him, by which we can make "golden stairways of our weaknesses." To the different symbolism employed by Gotama, and the meaning attached to this symbolism by his exponents, may also be attributed the failure of many acquainted only with the outlines of Buddhism to assimilate the term "Buddha" with that of "God" in its universalist sense. When we come to a careful and impartial study of the Gospel of Buddha, it is astonishing what a close connection is to be found therein between the God idea of the Christian community and the Buddha idea of the Asiatic world. Gotama does not, as many suppose, exclude the notion of God as that of all-pervading Love. "The whole wide world," he says, "above, below, around, and everywhere, will continue to be filled with Love, far-reaching, grown great and beyond measure." "Buddha is the all-loving teacher, assuming the shape of the beings whom he teaches." This is the second person of the Buddhist triad, the apparitional body of Gotama. The splendid symbolism of the holy, blessed, and glorious Trinity, three persons and one God, common to both Christianity and Buddhism, falls like the cloudy hangings of a gorgeous sunset between us and the unconditioned. Many of the spectators are held spellbound and enslaved by the beauty of the phenomena alone; a few see its meaning, and realize the noumenon. The symbol is, as it were, a yearning of the visible to suggest the invisible, the conditioned speaking to us of the unconditioned. The small minority--the Blessed Ones, the Arhats of Buddhism, the saints of Christendom--they are those who know the Lord, who see God. Yet there remains for every being a sure hope of the deathless life.