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)