It is important to note that Nichiren’s aspiration for achieving the Pure Land of Eagle Peak after death never replaced his conviction that, by the spread of exclusive faith in the Lotus and in accordance with the principle of risshō ankoku, the pure land could be realized in the present world. It also coexists in his thought with his teaching that enlightenment is manifested in the moment of faith and chanting. In other traditions as well, notions of directly accessible or even immanent Buddhahood did not rule out conceptions of an afterlife in a different realm but often existed alongside them: “Even though one knows Amida Buddha to be one’s own mind, one forms a relationship with Amida of the west.” However, unlike some strands of Pure Land thought directed toward Amida, Nichiren’s “Pure Land of Sacred Eagle Peak” lacks a sense of concreteness as an actual place postulated over and against the present world; it is never said to lie in a specific direction, nor does aspiring toward it involve repudiating the present world. In the few passages of Nichiren’s writings where some sort of description is offered, it is usually along the lines of “[M]aster and disciples shall together visit the Pure Land of Sacred [Eagle] Peak and behold the faces of the three Buddhas [Śākyamuni, Many-Jewels, and all the Buddhas who are Śākyamuni’s emanations],” or “If one inquires where the late Abutsu-bō is now, he is within the jeweled stūpa of the Buddha Many-Jewels on Sacred Eagle Peak.” In short, this pure land resembles the assembly in open space depicted on Nichiren’s mandala and may be thought of as an extension of that realm to encompass the faithful dead. (Page 294)