[T]he lotus is used to analogize Objects as the Ten Suchnesses in terms of the Buddha-realm:

1. “Appearance of its Suchness of the Buddha-realm” is analogous with the stone-like seed, which is always like what it is without being affected by or depending on any external conditions, and neither originates nor extinguishes, for the suchness of its appearance is not due to causes and conditions. This suchness of its appearance is taken by Chih-i as the internal enlightenment (bodhi) possessed by all living beings. Thus, this analogy indicates that all living beings are identical to the appearance of bodhi.
2. “Nature of its Suchness of the Buddha-realm” is analogous with the white pulp of the lotus root, which embodies the wisdom that is possessed by all living beings. This wisdom is the Buddha-nature as the Understanding Cause of Buddhahood, which allows one to realize one’s inherent nature for attaining Buddhahood. Although living beings are bound in the presence of various kinds of defilement and the afflictions of life and death, this inherent wisdom is always therein. Thus, in Chih-i ‘s view. This analogy indicates that affliction is identical to bodhi.
3. “Substance of its Suchness of the Buddha-realm” is analogous with the indestructible body of the lotus root, which embodies the Buddha-nature as the Fundamental Cause of Buddhahood possessed by all living beings. This Buddha-nature is the inherent nature, which determines one’s possibility to attain Buddhahood, and is characterized by constancy, bliss, selfhood, and purity. These four characteristics are related to the state of nirvāṇa the Buddha abides in, which neither moves nor decays.
4. “Power of its Suchness of the Buddha-realm” is analogous with the seed inside the lotus root, which embodies the bodhi-mind brought forth by living beings in the midst of suffering and defilement. This bodhi-mind is so powerful that it enables one to eventually reach enlightenment.
5. “Function of its Suchness of the Buddha-realm” is analogous with the lotus seed that functions to allow all other related things to grow, which embodies the initial bodhi-mind of all living beings. This is because, with one’s initial resolve to the bodhi-mind, one is able to carry out practices in order to strive for Buddhahood.
6. “Causes of its Suchness of the Buddha-realm” refers to the causes that bring about effects similar to themselves and is analogous with the lotus root that dwells in mud that gives rise to the flower leaning in air and enjoying glory. This embodies the bodhi-mind (i.e., root) of living beings that is brought forth from ignorance (i.e., mud).  With this bodhi-mind as the cause, one is able to proceed to cultivate bodhisattva practice, from which one eventually enters the sea of all-embracing wisdom.
7. “Conditions of its Suchness of the Buddha-realm” refers to indirect or conditional causes, and is analogous with the lotus that is equipped with stamen, flower, and seed, which embody various bodhisattva practices. These practices are the conditional causes that can lead one to attain fruition.
8. “Effects of its Suchness of the Buddha-realm” refers to the effects that are the same as their causes, and is analogous with the formation of the lotus seed and the ripening of the seedpod and the seed that result from the existence of the flower and the withering of the flower and leaves respectively. This embodies the attainment of the bodhisattva. Based on his resolve to the bodhi-mind as the real cause, the bodhisattva is able to attain unsurpassed enlightenment as the effect.
9. “Retributions of its Suchness of the Buddha-realm” refers to the effects resulting from the deeds one has done in one’s previous incarnations and is analogous with the lotus seed enveloped by the seedpod, embodying the retributions of the bodhisattva. The wonderful practice of the bodhisattva results in unsurpassed retributions that determine the ultimate attainment of the bodhisattva.
10. “The Suchnesses of the beginning-and-end-ultimately-alike of the Buddha-realm” is analogous with the lotus root (as the beginning stage) and the seedpod (as the final stage), both of which are empty in four directions, embodying the four virtuous qualities of Buddhahood (constantcy, bliss, selfhood, and purity). If the four virtuous qualities refer to what is inherently possessed by living beings as the beginning stage, then the four virtuous qualities of nirvāṇa is the final stage. Although the beginning is hidden and the end is manifest in terms of these four virtuous qualities, they are not different. Therefore, the beginning and the end are ultimately alike. (Page 105-106)