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.