Category Archives: Blog

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Lessons and Learning

20210411_memorial-prayers
Ven. Kenjo Igarashi explains meaning of Memorial Prayers

Following the Hanamatsuri service Sunday, Ven. Kenjo Igarashi brought out his portable chalkboard and set in on an easel next to his lectern. Already written in chalk were two Chinese characters. These were labeled E and Kou, which translate to Memorial Prayers.

For some reason I feel compelled to point out that the easel originally was part of a large floral display used at a funeral.  After the funeral, the display was moved to the parking lot and attendees were invited to scavenge individual flowers to take home. When all the flowers were gone, Rev. Igarashi kept the easel. The thin green legs of the easel and the green chalkboard look as if they were purchased together. The easel can be found on the altar dais behind a curtain next to his lectern.

And I think the juxtaposition of these two peripherally related tidbits inadvertently illustrates why I am unable to give a detailed recounting of  the sermon Rev. Igarashi gave on the topic of Memorial Prayers.

Last month, I recorded  Rev. Igarashi’s sermon after the Ohigan service, knowing in advance that I’d want a record of what he  said so I could add it to my Higan content. But instead of immediately posting the sermon after I transcribed the recording, I let it sit around for a week. Sunday I didn’t record the sermon and instead I am left to try to remember the lesson he gave.

Here is my dilemma: I want to explain the lesson I took from the sermon on E Kou without impugning Rev. Igarashi’s lesson. What I took in, what I recall, the lesson I received – it’s quite possible none of that was Rev. Igarashi’s intent.

This is what happens when “a bhikṣu, a bhikṣunī, an upāsakā, an upāsikā, or some other wise person, whether young or old, rejoices at hearing this sūtra in a congregation after my extinction. After leaving the congregation, he or she goes to some other place, for instance, to a monastery, a retired place, a city, a street, a town, or a village. There he or she expounds this sūtra, as he or she has heard it, to his or her father, mother, relative, friend or acquaintance as far as he or she can. Another person who has heard [this sūtra from him or her], rejoices, goes [to some other place] and expounds it to a third person. The third person also rejoices at hearing it and expounds it to a fourth person. In this way this sūtra is heard by a fiftieth person.” [Chapter 18, The Merits of a Person Who Rejoices at Hearing This Sutra]

What I can provide is my “fiftieth person” understanding. Please don’t blame Rev. Igarashi.

For Memorial Services, I’ve operated under a simple understanding: I accumulate merit with my practice and during the services I transfer that merit to my deceased ancestors. “Simple” is key here. Rev. Igarashi explained that the merit attained from our daily practice allows us to seek the intercession of Śākyamuni, Tahō Buddha, the great Bodhisattvas and all the protective deities. That’s where the power to help our deceased ancestors lies.

When I heard this I was reminded of a quote from Nichiren:

The Lotus Sūtra is called “Zui-jii,” namely it expounds the true mind of the Buddha. Since the Buddha’s mind is so great, even if one does not understand the profound meaning of the sūtra, one can gain innumerable merits by just reading it. Just as a mugwort among hemp plants grows straight and a snake in a tube straightens itself, if one becomes friendly with good people, one’s mind, behavior, and words become naturally gentle. Likewise, the Buddha thinks that those who believe in the Lotus Sūtra become naturally virtuous.

Zui-jii Gosho, The Sūtra Preached in Accordance to [the Buddha’s] Own Mind, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 155

It is this merit of Śākyamuni that we are able to transfer to our deceased ancestors. The more we practice Namu Myōhō Renge Kyō, our practice of the Lotus Sutra, the greater the merit. Rev. Igarashi explained that we need to devote our entire body to the effort. Not literally but figuratively like Gladly-Seen-By-All-Beings Bodhisattva, in the previous life of Bodhisattva Medicine King, who sacrificed his body as an offering to the Buddha.

Rev. Igarashi recalled his five times through the grueling Aragyo 100-day ascetic practice to illustrate how he gained his ability to offer purifying prayers for those who attend Kaji Kito services.

I will be 70 in December. Not a lot of physical body I can devote to my practice, but what there is goes to Namu Myōhō Renge Kyō.

20210412_new-juzu

While I was at the church I asked Rev. Igarashi to bless a new set of Juzu I had purchased from the Nichiren Buddhist International Center. The beads came with a brochure, which offered this tidbit:

Prayer Beads are used by all Buddhists and by many other religions as well. These beads are called Juzu or Nenju in Japanese, Mala by the Tibetans and in Sanskrit they are called Japamala. When the Romans first saw prayer beads (Japamala) used by the Hindus, they mistakenly heard “jap” instead of “japa.” Jap in Sanskrit stands for rose. Translated into Latin Japmala comes out as “Rosarium” and in English as “Rosary.” The Juzu or Mala may have been the inspiration for the prayer beads used by some Christians and Muslims today.

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Bathing the Baby Śākyamuni

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After a Zoom Hanamatsuri service, it was a joy to celebrate IRL – In Real Life – at the Sacramento Nichiren Buddhist Church.

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A Zooming Hanamatsuri

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Rev. Shoda Kanai put on a wonderful one-man show of celebrating the birth of Śākyamuni

Truly enjoyed today’s Hanamatsuri service over Zoom from the Nichiren Buddhist Kannon Temple of Nevada. In addition to the standard fare of sutra recitation and chanting daimoku, Rev. Shoda Kanai offered lotus petals (center), clanging cymbals (right) and bathed the baby Śākyamuni in sweet tea.

I’m looking forward to next week’s Hanamatsuri service at the Sacramento Nichiren Buddhist Church.

Zoom is nice but IRL is best. 😎

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Easy Does It

Easy Readings of The Lotus Sutra is 174 pages, bound in traditional Japanese expandable accordion style

For the next 12 days, I’ll be publishing excerpts from Easy Readings of The Lotus Sutra, a fascinating little book that is both “easy” to read and informative. It certainly meets its stated objective: “Although it is impossible to replace a teacher who could explain the liturgy, this book will be helpful for those who may have been chanting the Japanese without a clear notion of its meaning.”

An excellent example of this is the English translation of the Ten Suchnesses from Chapter 2

This true state of all things must be viewed from the following 10 kinds of perspectives: “sō” is the outside appearance; “shō” is the nature hidden inside; “tai” is the combination of the two. These three factors are the fundamentals of existence. “Riki” is the inner power; “sa” is the outside effect; “in” is the direct cause; “en” is the indirect cause; “ka” is the result; “hō” is a new interrelationship with the surroundings suitable to its effect. The factors of “hon”, which encompasses “sō” , “shō” and “tai”, and “matsu”, which encompasses the rest, are the factors existing in all things and always complement one another. This is “tō” or equality.

After I add this material I will incorporate it into my “Where to Begin” content.

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Spring: The Time to Sow the Seed of Buddhahood

Offering incense during Daimoku chanting

Note: This is an edited transcription of a recording from Ven. Kenjo Igarashi’s sermon following the Ohigan ceremony March 28, 2021. For some reason I can’t explain I didn’t publish this then and now I can’t see any reason not to post it late. While I’m posting this April 3, 2021, it will appear in my timeline March 28, 2021.

Spring Paramita service

Time to sew the seed of Buddhahood in our minds. All the time we need practicing during Higan week.

Everyone wonders why we are born into this world, this suffering world. This world is not a happy world, not paradise. If you ask someone why, they will most likely say they do not know. But Nichiren Shonin said the answer is to become a Buddha. That’s why we are born into this world.

Everybody’s life is different because of their previous life. Maybe we’ve come back from hell, hungry spirits or animals or asura. Now we are living in this world. Maybe sometime someone comes back from heaven. That’s why everyone’s life is different. Everybody’s cause and condition is different.

We are born into this world because we need practicing. Then we become a Buddha and help other people. We are not born into this world to become rich people or famous people. We are just born into this world to become a Buddha.

While we are practicing the six paramitas during paramita week we also have to think about our ancestors, our deceased parents. This is a matter of filial piety.

American’s think filial piety is satisfied if we just buy something for our parents on their birthday or some anniversary. In Buddhism we teach three kinds of filial piety. Just giving presents to parents is the lowest grade of filial piety. Intermediate filial piety is to obey your parents’ wishes. The higher grade filial piety is our memorial prayers. When parents pass away we cannot perform the lessor forms of filial piety. That’s why Nichiren Shonin said, If parents pass away we have to consider the question: Where did they go? If they are in the suffering world we try to save their spirit to a more good realm. That’s why we practice for ourselves and our parents.

I’ve been thinking, Was I dutiful to my parents. When I was 20 years old I became a minister and left home. After studying and practicing I moved to the United States when I was 27 years old. I didn’t call my parents when I arrived in the United States. It was too expensive. Was I a dutiful to my parents? Now my parents have passed away and I pray for them every day, seeking to send them to a better realm. That is my filial piety.

Everybody should pray for their parents. That’s why we have Higan and Obon to pray for deceased parents. They are waiting for your chanting and accept it and go to better realm and become a Buddha and never come back to the suffering world.

This is the teaching of Buddhism and Nichiren Shonin. That’s why we are born into this world — to become a Buddha.

Banner outside Sacramento Nichiren Buddhist Church
Banner says Namu Nichiren Bosatsu – Devotion to the Great Bodhisattva Nichiren

Missing from the Spring Higan service was the banner that always flies for special services. Rev. Igarashi said he did not fly the banner for Spring Higan for fear that the Chinese calligraphy might provoke anti-Asian problems. “I don’t want anybody to fool around with the banner so that is why he did not put up the banner this time,” he said.

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‘Why will the name be Myoho’

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Facebook translation
When I chant the Daimoku, I sometimes chant “Namu” and sometimes the “u” is unvoiced and it sounds like “Nam.” Doesn’t change the significance of my devotion to the Lotus Sutra with or without the “u.”

But when I write the Daimoku I always write “Namu,” because that’s how it’s spelled when you romanize the two Chinese characters Na and Mu.

In “The Journey on the Path to Righteousness,” the manual for the Shodaigyo practice, Namu is explained:

Namu, as is written, is the character expressing the direction south, but, in this case, it does not mean south, or residing in the south. Characters used in this manner are commonly referred to as non-characters because the meaning of the characters is considered inconsequential. Rather, in this case, this is the transliteration of the Sanskrit word “Namah,” and can be defined as devotion (Kimyo or Kie). Two common definitions for these are: “I ask of” and “I offer up my life to”.

Journey of the Path to Righteousness, p 24-25

I’m not criticizing Narendra. In fact, I sincerely thank him for reading my posts on Facebook and taking the time to comment.

If anyone deserves criticism it’s the publishing arm of Soka Gakkai, which insists on “Nam Myoho Renge Kyo.” “Nam” is a phonetic contraction of “Namu,” they explain. But this phonetic contraction only applies for the Daimoku.

For example, the Soka Gakkai translation of On Repaying Debts of Gratitude (page 733) has this sentence:

Because I, Nichiren, chant and spread Nam-myoho-renge-kyo, the power of Namu-Amida-butsu will be like a moon waning, a tide running out, grass withering in autumn and winter, or ice melting in the sun. Watch and see!

Why the inconsistency? Would chanting Nam-Amida-butsu be more effective?

For me, the question of writing “Namu” vs “Nam” gets to the meaning of the Daimoku.

Namu-myoho-renge-kyo means “Devotion to the Wonderful (myo) Dharma (ho) of the Lotus (ren) Flower (ge) Sutra (kyo).”

Nam-myoho-renge-kyo means “Why will the name be Myoho.” (See Google’s translation of Nichiren’s Nativity.)

d9b, Blog

Medicinal Herbs

The Nichiren Buddhist Sangha of the San Francisco Bay Area is reviewing the Lotus Sutra a month at a time. The first Sunday of the month is a formal discussion about the subject of the chapter and the third Sunday, today, is devoted to a discussion of each attendee’s  favorite verse of the chapter and how that verse impacts daily life. This month’s topic was Chapter 5.

The version of the Lotus Sutra that I have here, which was translated by Senchu Murano, calls the chapter “The Simile of Herbs.” But the Nichiren Buddhist Sangha of the San Francisco Bay Area’s preferred translation of the Lotus Sutra is Rissho Kosei-kai’s The Threefold Lotus Sutra: A Modern Translation for Contemporary Readers. This 2019 translation by Michio Shinozaki, Brook Ziporyn and David Earhart calls Chapter 5 “The Parable of the Medicinal Herbs.”

There are no Medicinal Herbs in either translation. Both are English translations of Kumārajīva’s Chinese translation of the Sanskrit in 406 CE.

During the discussion on the first Sunday I raised the question of why “Medicinal” was added to  the title. It distracts from the meaning of the simile, which discusses how the Buddha’s wisdom is rained upon everyone equally and it is received individually based on the individual’s nature and characteristics. Some of us are herbs, some are rice plants, some are trees – all receive the same nourishment from the Buddha. Adding “Medicinal” was a puzzle.

This week, when I was preparing for participating in the service, I decided I would quote from the two “missing” parables from Chapter 5.  These – the Simile of the Clay Pots and Parable of a Blind Man – are from a surviving Sanskrit version that was translated by Leon Hurvitz in his 1983 “Scripture of the Lotus Blossom of the Fine Dharma.”

It was here, in the portion of the sutra Hurvitz added to Chapter 5, that I understood why Hurvitz called Chapter 5  Medicinal Herbs. It all has to do with  how blindness was cured by a physician.  Here’s the context:

“Now there is a certain physician, who knows all ailments. He sees that man born blind. The following occurs to him: ‘This man has fallen victim to an ailment thanks to a former evil deed. Whatever ailments arise, they are all of four kinds: rheumatic, bilious, phlegmatic, or due to a derangement of the humors.’ Then the physician thinks again and again of a means to put an end to that ailment. The following occurs to him: ‘Whatever drugs are current, with them this ailment cannot be treated. But on the Snowy King of Mountains there are four herbs. Which four? The first is named The One Possessed of All Colors, Flavors, and States of Being; the second is named The One That Brings Release from All Ailments; the third is named One That Destroys All Poisons; the fourth is named The One That Confers Happiness on Those Standing in the Right Place: these four herbs.’ Then the physician, showing compassion for that man born blind, thinks of a device by means of which he is able to go to the Snowy King of Mountains and, having gone, ascend it, then descend it, and also search through it thoroughly. Searching in this way, he finds the four herbs. And, having found them, he gives the blind man one chewed with his teeth, one he gives him pounded, one he gives him cooked in a mixture with other things, one he gives him mixed with other things raw, one he gives him after piercing his body with a lancet, one he gives him after burning it in fire, one he gives him mixed with a variety of things, including even such things as food, drink, and the like.

“Then that man born blind, through the application of those devices, regains his sight. …”

Still unresolved is why anyone else would add “Medicinal” to the title.

Gene Reeves’ 2008 translation has “The Parable of the Plants” for Chapter 5. Reeves offers a footnote explanation for the difference:

“In Kumārajīva’s version, though the title is literally ‘Medicinal Herbs Parable,’ in the chapter itself there is no parable having to do with medicinal herbs.”

Reeves notes Hurvitz’s inclusion of a medicinal herb parable but,  since it wasn’t included in Kumārajīva’s translation, Reeves chose to change the title to more accurately reflect the content.

Interestingly, the 1975 version of Rissho Kosei-kai’s “The Threefold Lotus Sutra” has Chapter 5 as “The Parable of the Herbs.”

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Calendar: East Meets West

In working my way through Masaharu Anesaki’s book, “Nichiren, The Buddhist Prophet,” in preparation for serializing publication of the book here, I’ve had to contend with the author’s penchant for “accurately” giving the dates of events. After all, accuracy matters when you are a “Professor of the Science of Religion at the Imperial University of Tokyo” in 1916.

For example, Anesaki gives Nichiren’s birth on the 16th day of the second month as March 30. Nichiren’s declaration of his new school on the 28th day of the fourth month was May 17. And his death on 13th day of the 10th month was November 14.

In my editing of the text before publishing here I’ve simply removed the “accurate” date and left the days and months, but the book’s calendar in the appendix offers an opportunity to show what Western calendars at the time would have dated various events in Nichiren’s life.

The difference in dates stems from the structure of the Japanese lunar-solar calendar, which had a year with twelve or thirteen lunar months, each of 29 or 30 days. A month started on the New Moon.

The numbering of calendar months corresponded to 12 solar points pegged to the winter solstice, spring equinox, summer solstice and autumn equinox. The year began on the winter solstice. The spring equinox was month two and the winter solstice was month 11. Since the lunar month of 29.5 days is shorter than the solar month of 30.5 days, an additional month was added periodically to match the solar points in the year. These added months are called intercalary and were given the same number as the previous month, not unlike the Western concept of the blue moon.

Roughly speaking, the first month corresponds to our modern February and month numbers are shifted by one or two compared to Western dates. The formulas for determining which months were 29 days and which were 30 and where intercalary months were inserted is so complicated that tables are needed to accurately translate the dates.

This is seen today in the celebration of Obon. The Buddha told Maudalyayana, “You can only save your mother from suffering by gathering holy priests in all the worlds throughout the universe on the 15th day of the seventh month.” The official date of Obon in Japan is August 15, although some places celebrate in July.

Here’s the appendix calendar

 

Chronological Table

The Period Before Nichiren

A.D.
500-800 The introduction of Buddhism and its establishment in Japan.

538 (or 552) Buddhism officially introduced into Japan.

593-622 The reign of Prince-regent Shōtoku, the great organizer and patron of Buddhism.

720-760 The flourishing period of Nara, the era of “Heavenly Peace.”

800-1000 The age of ecclesiastical organization.

767-822 Saichō, or Dengyō Daishi, the founder of the Hiei institutions, on the basis of T’ien T’ai Buddhism.

774-835 Kūkai, or Kōbō Daishi, the organizer of Shingon mysticism.

942-1007 Genshin, the abbot of Eshin-in, the greatest of the pioneers of Amita-Buddhism.

1000-1200 The age of ecclesiastical degeneration.

1157 and 1159 The civil wars which gave occasion to the rise of the military clans.

1159-1185 The reign of the Taira clan, in Miyako.

1186 The establishment of the Minamoto Dictatorship at Kamakura.

1200-1300 The age of religious reformation.

1133-1212 Hōnen, the propounder of Amita-Buddhism.

1155-1213 Jōkei, the reformer of Ritsu, or the disciplinary school of Buddhism.

1140-1215 Eisai, the introducer of Zen Buddhism, of the Rinzai school.

1200-1253 Dōgen, the great Zen master, of the Sōdō school.

1219 The Hōjōs thrust aside the Minamotos.

1221 The defeat of the Imperial party.

Nichiren’s Lifetime
1222 Nichiren born (second month, 16th day; March 30).
1233 Nichiren sent to Kiyozumi.
1237 Nichiren ordained; his religious struggles.
1243-53 Nichiren studying at Hiei and other centers of Buddhism.
1253 Nichiren proclaims his religion “to the universe” and to mankind (fourth month, 28th day; May 17).
1253-58 Nichiren on missionary journeys, and resident in Kamakura.
1258-59 Nichiren studying at the library of the Iwamoto monastery.
1260 “The Establishment of Righteousness and the Security of the Country presented to the Hōjō government. (seventh month, 16th day; August 24).
1260 Nichiren attacked by a mob (eighth month, 27th day; October 3).
1261-63 Nichiren exiled to Izu (arrived there fifth month, 12th day; June 11th).
1262 Nichiren formulates his five theses.
1263 Nichiren released and returned to Kamakura (second month 22d day; April 1).
1264-68 Nichiren on missionary journeys, chiefly in his native province.
1264 The peril in the Pine Forest (11th month, 11th day; December 1).
1268-69 Mongol envoys come to Japan.
1268 Nichiren renews his remonstrance and sends letters to the authorities and prelates (10th month, 11th day; November 16).
1269-70 Nichiren on missionary journeys, probably in Kai.
1271 Nichiren returns to Kamakura, and the final issue fought.
1271 Nichiren arrested and sentenced to death; the narrow escape at Tatsu-no-kuchi (ninth month, 12th day; October 17).
1271-74 Nichiren exiled to Sado, an island in the Sea of Japan.
1271 Nichiren starts from Echi for Sado (10th month, 10th day; November 13).
1271 Nichiren stays at Teradomari, the port for Sado, (10th month, 21st-27th day; November 24-30).
1271 Nichiren arrives at Sado (10th month, 28th day; December 1).
1272 “Opening the Eyes” finished (second month; March).
1273 “The Spiritual Introspection of the Supreme Beings ” finished (fourth month, 25th day; May 13).
1273 The graphic representation of the Supreme Being made (seventh month, eighth day; August 21).
1273 Several other important essays written.
1274 The sentence of release arrives at Sado third month, eighth day; April 16).
1274 Nichiren arrives at Kamakura (third month, 26th day; May 4).
1274 Nichiren called to the government office (fourth month, eighth day; May 15).
1274 Nichiren leaves Kamakura (fifth month, 12th day; June 17).
1274-82 Nichiren lives in retirement in Minobu.
1274 Nichiren arrives at Minobu (fifth month, 17th day; June 22).
1274 “A Treatise on the Quintessence of the Lotus of Truth” finished (fifth month, 24th day; June 29).
1274 Mongols invade western islands, in autumn.
1275 “The Selection of the Time,” and other writings.
1276 “In Recompense of Indebtedness,” and other writings.
1277-78 The incident of Kingo, Nichiren’s beloved disciple.
1281 “The Three Great Mysteries” finished (fourth month, eighth day; April 27).
1281 The great armada of the Mongols arrives at the Bay of Hakata (fifth month, 21st day; June 9).
1281 Nichiren sends a circular, the “Epistle of the Little Mongols” (sixth month, 16th day; July 3).
1281 The Mongol armada destroyed (int. seventh month, first day; August 16).
1282 Nichiren leaves Minobu (ninth month, eighth day; October 10th).
1282 Nichiren arrives at Ikegami, and writes his last letter (ninth month, 19th day; October 21).
1282 Nichiren dies (10th month, 13th day; November 14th).

The Period After Nichiren’s Death
1300-1500 The rise of Nichirenite Buddhism and its conflicts with other forms of Buddhism.

1283 A convention of Nichiren’s disciples; his writings brought together (the first anniversary of his death).

1289 The first schism; Nikkō deserts Minobu.

1294 Nichizō starts his propaganda in Miyako, later a great center of the Nichirenite propaganda.

1295 Nichiji starts on a missionary journey to the north; believed to have gone to Yezo and Siberia.

1342 Nichizō, the great apostle of Nichiren, dies.

1314-92 Nichijū, the missionary in Miyako and in the north.

1385-1464 Nichiryū, the missionary in the central provinces.

1407-88 Nisshin, the persecuted.

1422-1500 Nicchō, the organizer of the Minobu institutions.

1536 The persecution of the era Temmon, the severest blow given to the Nichirenite movement.

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True Morality

I am in the process of preparing to publish Masaharu Anesaki’s book, “Nichiren, The Buddhist Prophet.” It will be posted in 57 segments matching the divisions in the book’s table of contents. My hope is to provide bite-sized morsels daily that whet the appetite for the story of Nichiren and the Lotus Sutra. The PDF of the book is available here if you want to get a head start.

While working on the section of the book that deals with Nichiren’s Kaimoku-shō, Open Your Eyes to the Lotus Teaching (Writings of Nichiren Shōnin, Doctrine 2, p29-117), I came upon a discussion of morality that I couldn’t resist publishing now during my ongoing Higan celebration.

The duties of the true Buddhist, then, consist in fully knowing the vast scheme of Buddha’s salvation working upon us, in being convinced of our indebtedness to Buddha, and in requiting it by practicing the true morality.

Morality in human relation means, according to this point of view, a life of gratitude shown in fidelity to the Lord, obedience toward one’s master, and filial piety toward one’s parents; all other moral relations flow out of these fundamental ones. But this passive aspect of morality implies the active duty of showing gratitude by perpetuating the will of the benefactor. The ruled fulfills his duty by cooperating with the ruler in the maintenance of order and government, the disciple by propagating the truth taught by the master, and the child by perpetuating the life given by his parents. Similarly, with moral duties viewed from the standpoint of religion: the true faith consists in propagating the Truth, and in ourselves living the life of Truth as revealed by Buddha. This is what is inculcated in the [Lotus Sutra] and is the real import of the vows taken by the saints, the faithful disciples of Buddha.

Nichiren: The Buddhist Prophet, page 71

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What We Need to Do

Recently I was asked this question by a visitor here:

What does one need to do in order to be reborn in Mount Eagle Pureland?

This was my response:

Faith, Practice and Study.

As Rev. Ryuei McCormick explains: “Faith inspires practice and study. Study informs faith and practice. Practice actualizes faith and study.”

We need faith in the Three Treasures: Faith in the Eternal Sakyamuni Buddha as revealed in Chapter 16 of the Lotus Sutra. Faith in the Dharma as revealed in the Lotus Sutra. Faith in the Great Bodhisattva Nichiren Shonin, dispatched by the Original Buddha Sakyamuni to guide people in the Latter Age.

The practice? Chanting Namu Myōhō Renge Kyō

As Nichiren writes in Shohō Jisso-shō, Treatise on All Phenomena as Ultimate Reality, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 79-80:

Have faith in the Great Mandala Gohonzon, the Most Venerable One in the entire world. Earnestly endeavor to strengthen your faith, so that you may be blessed with the protective powers of Śākyamuni Buddha, the Buddha of Many Treasures, and Buddhas in manifestation throughout the Universe. Strive to carry out the two ways of practice and learning. Without practice and learning Buddhism will cease to exist. Endeavor yourself and cause others to practice these two ways of practice and learning, which stem from faith. If possible, please spread even a word or phrase of the sūtra to others.

As for being reborn in Mount Eagle Pureland, consider what Nichiren writes in Shugo Kokka-ron, Treatise on Protecting the Nation, Writings of Nichiren Shōnin, Doctrine 1, Pages 67-68:

QUESTION: Which “Pure Land” should practicers of the Lotus Sūtra pray to be reborn in?

ANSWER: It is stated in the sixteenth chapter on “The Life Span of the Buddha,” the essence of the Lotus Sūtra consisting of 28 chapters, “I will always stay in this Sahā World;” “I reside here always;” and “This world of Mine is at peace.” According to these statements, the Eternal True Buddha, the origin of all Buddhas in manifestation, is always in this Sahā World. Then why should we wish to be anywhere other than this Sahā World? You should know that there is no Pure Land other than the very place where the practicer of the Lotus Sūtra resides. Why should we concern ourselves seeking a Pure Land in any other place?

It is, therefore, stated in the twenty-first chapter on the “Divine Powers of the Buddha” of the Lotus Sūtra: “Wherever scrolls of the sūtra are placed, whether it may be in a garden, a forest, under a tree, in a monastery, a layman’s house, a palace, a mountain, a valley or a wilderness…, you should know that it is the very place to practice Buddhism.” The Nirvana Sūtra states: “You should know, Gentlemen, that wherever this Nirvana Sūtra spreads becomes the Pure Land as indestructible as a diamond, inhabited by people with bodies as imperishable as a diamond.” Those who believe in and practice the Lotus-Nirvana Sūtras, thus, should not seek the Pure Land anywhere other than the very place where they, believers of this sutra, reside.