The first fascicle of the Lotus Sūtra, “Expedients” chapter, discusses the ultimate reality of all phenomena, stating that each phenomenon is equipped with the nine factors — form, nature, substance, function, action, cause, condition, effect, and reward, all of which from the beginning (form) to the end (reward) are in perfect harmony — and that this ultimate reality of all phenomena is understood only by Buddhas. These words of the Buddha confirm the inseparability of the Buddhist teachings from the reality of the world. In this phrase “all of which from the beginning to the end are in perfect harmony,” the beginning indicates the root of evil and virtue, while the end indicates the conclusion of such evil and virtue. He who is thoroughly awakened with the principle of causality from the root of the evil and virtue to their branches and leaves is the Buddha.

Citing other documentary records on this subject, Grand Master T’ien-t’ai states, “A mind is equipped with ten dharma-realms.” Grand Master Chang-an declares, “The Buddha regarded this as the ultimate reason for appearing in this world. How can it easily be understood?” Miao-lê states, “This is the ultimate and supreme theory.” The Lotus Sūtra, in the “Merits of the Teacher of the Dharma” chapter preaches, “What is said by the Buddha does not contradict ultimate reality.” Grand Master T’ien-t’ai, interprets it in this way: “None of the family businesses and occupations in the world contradict the ultimate reality”

A sage does not practice Buddhism without regards to the actual affairs in the world, and a Buddhist who is thoroughly aware of the principle of governing the world is called a sage.

Chie Bōkoku Gosho, Evil Wisdom Destroying the Country, Writings of Nichiren Shōnin, Volume 7, Followers II, Page 86

What would a sage look like today?