In chapter 2 is a passage that reads:

The buddhas, the most honored of people,
Know that nothing exists independently,
And that buddha-seeds arise interdependently. This is why they teach the one vehicle.

Things are part of the everlasting Dharma,
And the character of the Dharma in the world endures forever.

These verses have been used from ancient times to show respect for that part of the explanation of the mental organ that appears in chapter 19, where it says:

And their many teachings will be in accord with the meanings, and never contrary to the true nature of reality. If they teach about some secular text, or speak about the political world or about matters related to livelihood, in every case they will do so in accord with the true Dharma.

Chapter 19 extols those who embrace, read, recite, explain, and copy the Lotus Sutra—that is, those who reap the merits of the five practices of a Dharma teacher. Their abilities, both physical and mental, are said to demonstrate excellence through purification of the six organs—the eyes, ears, nose, tongue, body, and mind. It teaches, for example, that they can see without limit to the edge of the infinite universe, hear all the sounds throughout the ten realms, from purgatory to the buddha-land, such as sorrows, grief, fears, sufferings, pleasures, joys, and so forth. To such a person, everything in the infinite universe is alive. Such a one has complete command over all things.

This means that by entering a life of religious faith one’s previous life is dramatically transformed, the ordinary is broken through, such that extraordinary powers previously hidden may emerge. Generally speaking, this means that by observing the world extensively and objectively, and by deeply investigating the true nature of things, a self-reliant dynamism for facing the actual world will emerge. And this may lead to bringing truth to life in the actual world, freely making the best possible use of things as needed.

Chapter 18 explains in detail the joy that is the first of the five kinds of faith in the previous chapter. Suppose someone rejoices upon hearing the sutra and passes it on to others, enabling them to pass it on with joy to still another person, until it has reached the fiftieth person. That joyous person’s blessings will be far greater than those of someone who has donated many treasures or achieved the highest mental state of Small Vehicle Buddhism, that of the arhat. How much greater, it says, are the blessings of the initial person who hears the sutra and rejoices. That person’s blessings are beyond comprehension. This has been called the joy of a fifty-person line of transmission.

In chapter 2 is a passage that reads:

The buddhas, the most honored of people,
Know that nothing exists independently,
And that buddha-seeds arise interdependently. This is why they teach the one vehicle.

Things are part of the everlasting Dharma,
And the character of the Dharma in the world endures forever.

These verses have been used from ancient times to show respect for that part of the explanation of the mental organ that appears in chapter 19, where it says:

And their many teachings will be in accord with the meanings, and never contrary to the true nature of reality. If they teach about some secular text, or speak about the political world or about matters related to livelihood, in every case they will do so in accord with the true Dharma.

Translated freely, chapter 17 emphasizes this world—with its land of lapis lazuli smooth and level, its eight roads marked off with Jambunada gold and lined with jeweled trees . . .” Tiantai Zhiyi absolutized this pure land as a world of ever tranquil light. And Nichiren, following the name given to it in the sutra, called it the pure land of Gṛdhrakūṭa, because that was the actual place where Shakyamuni preached.