This paper investigates the pragmatic features of Chinese names in the Diamond Sutra that refer to the Buddha. The following were the results. First, the Chinese names of the Buddha written in the Diamond Sutra included “shijiamouni (釋迦牟尼),” “fo (佛),” “shizun (世尊),” and “rulai (如來).” The terms were either liberal or semantic translations of the original Sanskrit words to Chinese. Second, whether the Chinese names were adopted as titles of respect, and how they were used in the sutra was examined. Whether the names were meant as being respectful was analyzed based on dictionary annotations and the usage in the Diamond Sutra. The results were that while “shijiamouni (釋迦牟尼),” “fo (佛),” and “shizun (世尊)” could be considered as titles of respect, since they imply admiration for the Buddha, there is little evidence of a link between “rulai (如來)” and reverence. However, since “ru (如)” refers to the “absolute truth” in Buddhism, “rulai (如來)” could also be classified as a title of respect from a religious perspective. Finally, one of the biggest differences among the frequently used Chinese names in the Diamond Sutra is that while “shizun (世尊)” is mainly used when addressing the Buddha, “shijiamouni (釋迦牟尼),” “fo (佛),” and “shizun (世尊)” are usually used for describing his title. Also, when categorized by the narrator, “rulai (如來)” is a third person pronoun of the Buddha. Xubuti uses “fo (佛)” and “shizun (世尊)” as second person pronouns and “rulai (如來)” as a third person pronoun. Meanwhile, Ananda employs “fo (佛)” as a third person pronoun for the Buddha.