Many more answers of similar nature came forth from all the Bodhisattvas in the assembly except the leader Mañjuçri. Vimalakîrti now requested him to give his own view, and to this Mañjuçri responded, “What I think may be stated thus: That which is in all beings wordless, speechless, shows no signs, is not possible of cognisance, and is above all questionings and answerings,--to know this is said to enter into the Dharma of Non-duality.” Finally, the host Vimalakîrti himself was demanded by Mañjuçri to express his idea of Non-duality, but he kept completely silent and uttered not a word. Thereupon, Mañjuçri admiringly exclaimed, “Well done, well done! The Dharma of Non-duality is truly above letters and words!”[53] {108} Now, of this Suchness, the Mahâyânists distinguish two aspects, as it is comprehended by our consciousness, which are conditional and non-conditional, or the phenomenal world of causality and the transcendental realm of absolute freedom. This distinction corresponds to that, in the field of knowledge, of relative truth and transcendental truth.[54] {109} _Suchness Conditioned._ Absolute transcendental Suchness defying all means of characterisation does not, as long as it so remains, have any direct significance in the phenomenal world and human life. When it does, it must become conditional Suchness as _Gesetzmässigkeit_ in nature and as ethical order in our practical life. Suchness as absolute is too remote, too abstract, and may have only a metaphysical value. Its existence or non-existence seems not to affect us in our daily social life, inasmuch as it is transcendental. In order to enter into our limited consciousness, to become the norm of our conscious activities, to regulate the course of the evolutionary tide in nature, Suchness must surrender its “splendid isolation,” must abandon its absoluteness. When Suchness thus comes down from its sovereign-seat in the realm of unthinkability, we have this universe unfolded before our eyes in all its diversity and magnificence. Twinkling stars inlaid in the vaulted sky; the planet elaborately decorated with verdant meadows, towering mountains, and rolling waves; the birds cheerfully singing in the woods; the beasts wildly running through the thickets; the summer heavens ornamented with white fleecy clouds and on {110} earth all branches and leaves growing in abundant luxury; the winter prairie destitute of all animation, only with naked trees here and there trembling in the dreary north winds; all these manifestations, not varying a hair’s breadth of deviation from their mathematical, astronomical, physical, chemical, and biological laws, are naught else than the work of conditional Suchness in nature.