Nichiren does not comment extensively on the six forms of sensory purification. But in one letter, he addresses at some length a passage from the “Benefits Obtained” chapter in the section discussing the purification of the mental faculty: “If they [expounders of the Lotus] teach the works on worldly affairs, treatises on political science or enterprise, all these will be in harmony with the true dharma” (271). This means, Nichiren says, that the Lotus takes worldly dharmas, or phenomena, as “immediately comprising the whole of the buddha-dharma,” a feature that he saw as distinguishing it from other sūtras: “The sūtras preached before the Lotus Sūtra hold in essence that all dharmas are produced from the mind. To illustrate, they say that the mind is like the great earth, while the grasses and trees [that grow from it] are like the dharmas. Not so with the Lotus Sūtra. [It teaches that] the mind is itself the great earth, and the great earth is precisely the grasses and trees. The sūtras preached before it say that clarity of mind is like the moon and that purity of mind is like a flower. Not so with the Lotus Sūtra. It teaches that the moon is the mind, the flower is the mind.”