Chih-i describes that like the lotus flower in one pool that have just ripened, the flower that has ripened falls down in mud and water, reproducing the lotus which grows until it ripens again. Such spreading and reproducing and ripening, the lotus is accumulated as time passes by, and the lotus flowers pervade the big pool. The fields of flowers are everywhere. The Buddha is like this too. Having at the very beginning accomplished the cultivation as the Cause and the realization as the Effect at the time of the Origin, for the sake of living beings, the Buddha further applies the expedient means. In the cycle of life and death, the Buddha shows the initial mind of aspiration to attain enlightenment and proceeds again to demonstrate the attainment of the Ultimate Truth. Repeatedly, the Buddha goes through life and death in countless times. He manifests himself to respond to sentient beings from the place of the Origin and identifies himself with ignorant beings in the mundane world. Furthermore, he cultivates Five Practices of the Tathāgata. The dark root that reproduces stamen and leaves analogizes the Buddha’s further cultivation of “Noble Practice.” The lotus root that is empty in four directions and grows a little bit analogize the Buddha’s further cultivation of “Divine Practice.” The lotus leaves that begin to grow analogize the Buddha’s further cultivation of “Pure Practice.” The lotus seed that falls in mud analogizes the Buddha’s further cultivation of “Sickness-like Practice.” The root that starts to sprout analogizes the Buddha’s further cultivation of “Infant-like Practice” (which is to identify with small wholesomeness of beings). (Page 111-112)

The third group of [lotus flower] analogy is Chih-i’s description of various practices enumerated in the Subtlety of Practice. Although the lotus seed is small, it is equipped with the root, stem, flower, and leaves. This analogizes the Subtlety of Practice. The root is identical to kindness and compassion; leaves are identical to knowledge and wisdom; stamen is identical to samādhi; and blossom is identical to liberation. Furthermore, the lotus is used to analogize the practice of the Six Pāramitās. The root, flower, seed, and leaves that are beneficial to human beings and bees are identical to T’an (giving); the fragrance of the flower is identical to Shi (precepts); the seed that grows in mud without feeling humiliated is identical to Jen (patience); the lotus that grows is identical to Ching-chin (vigor); the leaves that are soft and damp are identical to Ch’an (dhyāna); and the flower that is not tainted is identical to Hui (wisdom). (Page 108)

[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)

First of all, the lotus is generally presented as forming six analogies. The sequence of appearance of the lotus flower and the seedpod of the lotus in different times are portrayed as the allegorical expression of the doctrine of the Relative Truth and the Ultimate Truth, or the doctrine of the Traces and the Origin. The three analogies for the door of the Traces indicate that the Buddha employs expedient means as the beginning stage to teach beings, and eventually leads them to attain perfect enlightenment.

The third analogy uses the falling flower that ripens the seedpod to analogize that by abolishing the Three Vehicles (Śrāvakas, pratyekabuddhas, and bodhisattvas), the One Vehicle of Buddhahood is revealed: “When the flower falls, the seed is formed. This analogizes the abolishment of the Three [Vehicles] and the revelation of the One [Vehicle], [because] there is only one single Buddha vehicle that arrives directly at the bodhimaṇḍa.”

The three analogies for the door of the Origin indicate that the cause and effect of Buddhahood are complete at the time of the Origin.

1. The first analogy uses the flower that must be accompanied by the seedpod to analogize that the Traces must contain the Origin (though the Origin is not yet known): “The flower that contains the seedpod analogizes that the Traces certainly contain the Origin, and are contained in the Origin. Although the intention [of the Buddha] is for the Origin, the purpose of the Buddha is difficult to be known.”
2. When the flower opens, the seedpod is displayed. This is to analogize that the recognition of the Origin is to realize that the Traces as expedient means are extremely important, for the Traces can lead one to realize the Ultimate Truth the Origin represents: “When the flower blooms, the seedpod is revealed. This analogizes that the opening of the Traces and the revelation of the Origin is for the sake of the Traces, for this can cause the bodhisattvas to recognize the expedient means [employed by] the Buddha. Since the Traces have been recognized, [one] returns to recognize the Origin, by which the Path is enhanced and the life [of birth-and-death] is decreased.”178
3. The third analogy indicates that when the Origin is manifested, the Traces should be abandoned, so that one is no longer attached to the Traces, and is able to progress to attain perfect enlightenment: “When the flower falls, the seed is ripe. This analogizes the abolishment of the Traces and the revelation of the Origin. Since the Origin has been recognized, [one] is no longer ignorant about the Traces. [One] abides in the dharmakāya only, cultivating the Path, and ascending the supreme stage of perfection.”