Although the idea of the interdependence and simultaneous rise of all things is called the Theory of Universal Causation, the nature of the rise being universal, it is rather a philosophy of the totality of all existence than a philosophy of origination.

According to this theory, four states of the universe are to be distinguished: (1) the real, or the world of actual life—the factual world; (2) the ideal, or the world of law or principle; (3) the ideal realized, or the world in which the principle is applied in actual life, or the fact and the principle harmonized; (4) the real harmonized, or the world in which actuality attains harmony in itself. The first, second and third states are easily understood, for those are the ideas often discussed by thinking men. But the fourth may be somewhat difficult to understand, because in these individualistic modern times it is usually thought that one individual is inevitably opposed to another, that classes in a society are opposed among themselves, that a business concern is in competition with another.

The idea of Universal Principle, on the other hand, demonstrates that all things in the real world ought to have harmony among themselves, and it advances the following reasons : (1) Because of the simultaneous rise of all things; (2) Because of the mutual permeation of the influence of all things; (3) Because of the necessity of reciprocal identification between all beings (mutual self-negation to agree with each other) for the realization of harmony; (4) Because of the necessity of unity, or harmony, between the leaders and the followers for the attainment of a purpose; (5) Because all things have their origin in ideation—therefore a similar ideal ought to be expected of all; (6) Because all things are the result of causation and therefore are mutually dependent; (7) Because all things are indeterminate or indefinite in character but mutually complementary —therefore they are free to exist in harmony with all things; (8) Because of the fact that all beings have the nature of Buddha dormant in them; (9) Because of the fact that all beings, from the highest to the lowest, are parts of one and the same Mandala (circle) ; (10) Because of mutual reflection of all activities—as in a room surrounded by mirrors, the movement of one image causes the movement of the thousand reflections. Buddhist writers enumerate twenty reasons, but for our purpose the above ten will suffice.

The universe (all things) is the dynamic manifestation or expression of the static principle. All things are mutually dependent, mutually permeating without giving any hindrance to one another, Dharma-dhatu means ‘the elements of the principle’ and has the two aspects of (1) the state of Thusness or noumenon and (2) the world of phenomenal manifestation. In this Causation Theory it is usually used in the latter sense, but in speaking of the ideal world as realized, the former sense is to be applied.

Buddhism holds that nothing was created singly or individually. All things in the universe – matter and mind – arose simultaneously, all things in it depending upon one another, the influence of each mutually permeating and thereby making a universal symphony of harmonious totality. If one item were lacking, the universe would not be complete; without the rest, one item cannot be. When the whole cosmos arrives at a harmony of perfection, it is called the ‘Universe One and True,’ or the ‘Lotus Store.’ In this ideal universe all beings will be in perfect harmony, each finding no obstruction in the existence and activity of another.

Thusness, or suchness, is the only term which can be used to express the ultimate indefinable, the unnamable reality. It is otherwise called the Matrix of Thus-come. Thus-come is Buddha-nature hidden in ordinary human nature. ‘Thus-come’ is a designation of the Buddha employed by himself instead of ‘I’ or ‘we,’ but not without special meaning. …

Now, Thusness or the Matrix of Thus-come or Thus-gone means the true state of all things in the universe, the source of an Enlightened One, the basis of enlightenment. When static, it is Enlightenment itself (with no relation to time or space); but when dynamic, it is in human form assuming an ordinary way and feature of life. Thusness and the Matrix of Thus-come are practically one and the same—the ultimate truth. In Mahayana the ultimate truth is called Suchness or Thusness. …

Thusness in its static sense is spaceless, timeless, all equal, without beginning or end, formless, colorless, because the thing itself without its manifestation cannot be sensed or described. Thusness in its dynamic sense can assume any form; when driven by a pure cause it takes a lofty form; when driven by a tainted cause it takes a depraved form. Thusness, therefore, is of two states. The one is the Thusness itself; the other is its manifestation, its state of life and death.

There are therefore three series of causations to be considered: (a) Causation by Action-influence as depicted in the Wheel of Life;
(b) To explain the origin of action, Causation by Ideation-store; (c) To explain the origin of the ideation-store, Causation by Thusness. The ideation-store of a human being is determined by his nature as a human being and this nature is a particular dynamic form of Thusness. One should not ask where Thusness or the Matrix of Thus-come originates, because it is the noumenon, the ultimate indescribable Thusness.