How do we reconcile a Buddhist conception of the vehicle with Indian and Hindu conceptions of the vehicle?
My question (which is also my own) is, what does the Lotus mean in Buddhism as a concept. I believe that we cannot just say that the Lotus symbolises the ‘vehicle’, and that it was given to our Buddha in order to explain the vehicle. The term ‘vehicle’ is not a generic description, and there are several specific names for this system. When we say the Lotus symbolises the ‘vehicle’ it should be considered that it stands for the most general, most essential, the very notion of the vehicle, which is that of form and function or nature in its most basic, most basic form.
I say that in order to understand how the vehicle is used in the most basic, most basic form, and how to relate to that use as an essential part of reality within ourselves, we need a proper appreciation of the Lotus. As the term itself suggests, the Lotus refers to the nature of things, the ‘vehicle’ of all things. The Lotus is not a set of qualities that each of us acquires independently of others, it is a single concept or concept of things, which is used to explain the meaning of the other ‘vehicles’. The Lotus is not a set of qualities or qualities that one acquires independently, it is a single concept or concept of things, which is used to explain the meaning of the other ‘vehicles’. If one has understood and understands the Lotus, one has learned to relate to both the actual ‘vehicles’ and the way these relate to each other. In the same way that we know the vehicle of a flower as being all aspects, the vehicle that makes it bloom, the Lotus flower, the vehicle of a tree, the vehicle of a woman, the vehicle of a boy, etc, also the Lotus concept is all aspects of each other.
I have said that the Lotus is not a single concept, and this is an important aspect in understanding the Lotus; we cannot say that the Lotus is just any particular thing we can see. The Lotus is what makes this particular thing possible. The question is: how has it made this a universal concept, a reality for all beings, rather than an individual, special, special, or special by itself? Again, I say that the Lotus is not a concept, it is not a thing; rather, it is a way of relating to the other various aspects of that thing, so
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