In the influential Tendai Buddhist tradition from which Nichiren emerged, the moral unity of the individual and the world was schematized in terms of the “nonduality of dependent and primary [karmic] recompense” (eshō funi). In other words, the individual’s karma or actions – thoughts, words, and deeds – were thought to bear cumulative fruit in two simultaneous and interconnected modes: as the collection of physical and mental aggregates that form individual living beings, and as those individuals’ outer circumstances or container world. Thus the living subject and his or her objective world were held to be fundamentally inseparable – a relationship that Nichiren likened to that of a body and its shadow. Moreover, because all phenomena are from a Mahayana standpoint without independent substance, the ten realms of existence from hell to Buddhahood were said to interpenetrate, each of the ten realms encompassing the others within itself. Thus for one who achieves awakening, the present world is the Buddha’s pure land.
A Buddhist Kaleidoscope; Jacqueline I. Stone, When Disobedience Is Filial and Resistance is Loyal: The Lotus Sutra and Social Obligations in the Medieval Nichiren Tradition, Page 262-263