‘On Establishing the Correct Teaching for the Peace of the Land’

The guest said: Since it concerns both this life and the lives to come, who could fail to be cautious in a matter such as this? Who could fail to agree with you? Now when I examine the passages you have cited from the sutras and see exactly what the Buddha has said, I realize that slandering the Law is a very grave fault indeed, that violating the Law is in truth a terrible offense. I have put all my faith in one Buddha alone, Amida, and rejected all the other Buddhas. I have honored the three Pure Land sutras^[2] and set aside the other sutras. But this was not due to any distorted ideas of my own conception. I was simply obeying the words of the eminent men of the past. And the same is true of all the other persons in the ten directions.

But now I realize that to do so means to exhaust oneself in futile efforts in this life and to fall into the Avichi hell in the life to come. The texts you have cited are perfectly clear on this point, and their arguments are detailed—they leave no room for doubt. From now on, with your kind instruction to guide me, I wish to continue dispelling the ignorance from my mind. I hope we may set about as quickly as possible taking measures to deal with these slanders against the Law and to bring peace to the world without delay, thus insuring that we may live in safety in this life and enjoy good fortune in the life to come. But it is not enough that I alone should accept and have faith in your words—we must see to it that others as well are warned of their errors.

—The Writings of Nichiren Daishonin, vol. 1, pp. 24–26

People are seeking a philosophy that will lead to genuine happiness. They are earnestly searching, from the depths of their beings, for a new movement dedicated to helping everyone reveal their inherent dignity and, through the power of dialogue, expanding a network of good and creating a world of harmony and peaceful coexistence.

Upholding the banner of Nichiren Daishonin’s ideal of “establishing the correct teaching for the peace of the land,” the Soka Gakkai will steadfastly continue to pursue the mission of realizing social change for the sake of people’s happiness and world peace. This is the essence of a religion that exists to serve human beings and the fundamental spirit of Buddhism. It is proof that our efforts are in exact accord with the spirit of Nichiren Daishonin. It is also the very heart of the shared struggle of mentor and disciple in the Soka Gakkai.

The original aim of Buddhism is not to be satisfied simply with the attainment of one’s own enlightenment. True enlightenment impels one to take action for the happiness of all people.

Encouraging a group of new practitioners to spread the Law, Shakyamuni called on them to travel widely for the happiness and peace of many people out of compassion for the world—for the benefit, happiness and peace of heavenly and human beings.^[3]

Shakyamuni’s greatest purpose in spreading the Law was to warmly support and take action for those who were suffering, working with them to establish happy, secure lives and to build a peaceful world.

The Sun of the Mystic Law Illuminating the Darkness of the Latter Day

From its inception, therefore, Buddhism was a religion that focused on the needs of human beings, aiming for the happiness of all people.

This is also conveyed in these words from the Lotus Sutra: “[So that one might] bring tranquillity to and … comfort and benefit heavenly and human beings in large measure” (The Lotus Sutra and Its Opening and Closing Sutras, p. 158).^[4]

This desire to benefit others is the fundamental vow and wish of not only Shakyamuni Buddha but of all Buddhas of the ten directions and three existences. Spreading the teaching—in other words, the Lotus Sutra, which actualizes this wish—is the ultimate reason or purpose for which Buddhas make their appearance in this world.

After Shakyamuni’s passing, in the Latter Day of the Law, an age of suffering and confusion, Nichiren Daishonin courageously rose to action to carry on this same vow. As the votary of the Lotus Sutra, he devoted himself to widely spreading the Mystic Law—to realizing kosen-rufu—in order to lead all people to enlightenment.

If one wishes to secure happiness and peace for all people, one cannot help but turn one’s attention to social change. Transforming this troubled saha world in which we live into the Land of Tranquil Light (a Buddha land)^[5] is the true essence of “establishing the correct teaching for the peace of the land.”

The Soka Gakkai is the organization that is faithfully carrying on Nichiren Daishonin’s great struggle and spirit of “establishing the correct teaching for the peace of the land.”

In April, the month in which Nichiren Daishonin first proclaimed his teaching (in 1253), and with May 3, Soka Gakkai Day, right before us, let us take a fresh look at the Daishonin’s treatise “On Establishing the Correct Teaching for the Peace of the Land,”^[6] learning from his spirit to help all people overcome suffering and become happy, and reaffirming the philosophy of Soka humanism.

Empathy for People’s Suffering

[The host said:] Emperors and kings have their foundation in the state and bring peace and order to the age; ministers and commoners hold possession of their fields and gardens and supply the needs of the world. But if marauders come from other regions to invade the nation, or if revolt breaks out within the domain and people’s lands are seized and plundered, how can there be anything but terror and confusion? If the nation is destroyed and people’s homes are wiped out, then where can one flee for safety? If you care anything about your personal security, you should first of all pray for order and tranquillity throughout the four quarters of the land, should you not? (WND-1, 24)

The great earthquake of the Shoka era, which struck the Kamakura area in August 1257, was the event that directly spurred Nichiren to write “On Establishing the Correct Teaching for the Peace of the Land.” Even before this devastating earthquake, the country had experienced a series of natural disasters, including destructive winds and floods, in addition to severe famine and epidemics, with no end in sight to the people’s suffering.

Witnessing their terrible plight, the Daishonin says, filled him with deep pain and frustration, having no one with whom he could share his sorrow and grief. He writes, “I have been brooding alone upon this matter, indignant in my heart” (WND-1, 7).

The Daishonin looked unflinchingly at the condition of society. He was driven by an earnest wish to free people from suffering and a fierce determination to clarify and put an end to the “one evil” (see WND-1, 15) at the root of people’s misery. This led him to search through the Buddhist scriptures to find the cause of and remedy for the suffering he witnessed.

The conclusion he reached was that the fundamental cause of the country’s turmoil was slander of the Law—the rejection of the Lotus Sutra, which teaches respect for life and all human beings. He became profoundly convinced that the only ultimate solution was to firmly establish in the heart of each person the correct Buddhist teaching that could serve as the pillar underpinning society.

By expressing this truth in “On Establishing the Correct Teaching for the Peace of the Land,” he sought to admonish and awaken the leaders of his society. That is why this work is referred to as a treatise of remonstration with the government authorities.

Working for ‘Tranquillity Throughout the Four Quarters of the Land’

In this installment, I will focus on parts 9 and 10,^[7] or the closing portion, of “On Establishing the Correct Teaching for the Peace of the Land.” In this portion, the guest finally accepts the idea of “establishing the correct teaching for the peace of the land” presented by the host and voices his intention to discard erroneous teachings that slander the Lotus Sutra and earnestly seek the correct teaching of Buddhism (see WND-1, 23).

In response to this, the Daishonin, as the host, stresses two points to the guest—stating, in effect, that war must be prevented at all costs and that action must be taken quickly before it is too late.

Directly before the above passage, Nichiren—referring to the Medicine Master Sutra, Golden Light Sutra, Great Collection Sutra and Benevolent Kings Sutra—points out that there are two calamities outlined in these sutras that have not yet occurred: the calamity of revolt within one’s own domain (internal strife) and the calamity of invasion from foreign lands (foreign invasion) (see WND-1, 24). These both constitute the “disaster of warfare” (WND-1, 24), one arising within the country and the other from without.

Nothing is more barbarous than war. We must on no account let war happen. That is the fervent message contained in the Daishonin’s remonstration.

He then declares: “If you care anything about your personal security, you should first of all pray for order and tranquillity throughout the four quarters of the land, should you not?” (WND-1, 24). He is saying, in other words, that if we are concerned about our own safety and security, we should first pray for the peace and safety of the society in which we live.

These are not only words of censure for the nation’s rulers in the Daishonin’s time but a guideline for practice for those of us today who live in a democratic society.

Essentially, our personal security is not something that can be established in isolation. For each of us to enjoy a life that is safe and secure, it is crucial that both the natural environment and the society in which we live are flourishing in peace and stability.

Therefore, if we truly seek personal security, we must first transcend our lesser selves that are ruled by egoism and work to establish the peace and security of the society in which we live—in other words, “tranquillity throughout the four quarters of the land.” This is the Nichiren’s message.

The Daishonin’s use of the expression “tranquillity throughout the four quarters of the land” also demonstrates that he was concerned with more than just the security of a single country: He was seeking peace for the entire world.

A Teaching for Building Happiness in the Real World

Buddhism is a philosophy that affirms the preciousness of life. Nichiren writes: “Life is the most precious of all treasures. … One day of life is more valuable than all the treasures of the major world system” (“On Prolonging One’s Life Span,” WND-1, 955); and “Life is the foremost of all treasures” (“The Gift of Rice,” WND-1, 1125).

We must build a society guided first and foremost by the principle of respect for the dignity of life.

The Lotus Sutra is a teaching that sees the infinitely respectworthy Buddha nature existing within each person’s life. Based on this standard of value, any other system of thought that teaches the dignity of life deserves our respect as well. On the other hand, we can never accept a philosophy that denies the dignity of life. This is the true spirit of tolerance and compassion.

The Daishonin doesn’t remonstrate with the country’s rulers in this treatise in order to demand that they abandon all teachings except for the Lotus Sutra. He is insisting that they abandon intolerant, exclusionary doctrines that call on people to discard the Lotus Sutra, which teaches the supreme dignity and worth of life. Moreover, he sought, through dialogue—the format in which his remonstration was written—to persuade them to choose correct values in order to bring about a true solution to the troubles facing the country, specifically urging them to refrain from giving alms to priests who slander the Law (see WND-1, 23).^[8]

The “one evil” (WND-1, 15) that Nichiren focuses on in this treatise is the Nembutsu teaching that was spread by the priest Honen,^[9] which sought to turn people away from faith in the Lotus Sutra. Honen called on his followers to “discard, close, ignore, and abandon” the Lotus Sutra.

In actuality, the Nembutsu teaching, which was widespread at the time, urged its followers to give up making any effort for happiness in this life and instead to seek escape from this world of suffering by imploring an all-powerful transcendental being [Amida Buddha] to grant them rebirth in a tranquil pure land after their death.

This is in exact opposition to the teaching of the Lotus Sutra, which urges us to reveal in this life the supremely noble life state within us, purify the real world in which we live and there build a realm of peace and happiness. The Lotus Sutra teaches that human beings play the determining role in their own lives in this world of the Latter Day of the Law, which is rife with suffering and filled with the five impurities.^[10]

True Wisdom Based on a Holistic View of Life

It could perhaps be argued that the Nembutsu teaching is also one of Shakyamuni’s teachings, and was easily accessible to those oppressed by suffering, offering them a temporary feeling of respite and refuge. It is possible that the Buddha presented people with such a teaching in response to a particular set of circumstances. But it remains a partial view, offered to suit those with a specific capacity, and as such is a teaching of minor good. The Daishonin regarded the teaching of rebirth in the Pure Land of Perfect Bliss^[11] after death as an expedient means to provide short-term comfort. Describing it as “temporary words of solace preached prior to the Lotus Sutra” (“Letter to Shimoyama,” WND-2, 705), he insisted that it was not the truth.^[12]

In contrast, the Lotus Sutra, based on a complete or holistic view of life, teaches the fundamental great good, which is the underlying essence of all things. Put another way, it offers a practical and realistic means by which all people, whatever their situation or circumstance, can attain Buddhahood.

As long as minor good does not run counter to great good, it still functions as good. But if the partial view obscures our ability to perceive the complete view, the whole truth, and runs counter to the fundamental great good, it is no longer good of any kind and becomes instead a great evil that opposes great good. Honen’s teaching of the exclusive practice of the Nembutsu emphasized above all the limitations of people’s abilities and capacities and, in so doing, rejected the Lotus Sutra [deeming it to be too difficult for people of the Latter Day of the Law to practice].

In “On Establishing the Correct Teaching for the Peace of the Land,” the Daishonin reveals the essence of this evil to the nation’s leaders and then indicates the true and correct path of life set forth in Buddhism.

The fundamental solution to the problem is to base oneself on wisdom grounded in a holistic view of life, establish a correct system of values, bring an end to an age of confusion and actualize a society in which all can live in happiness and peace.

Establishing the life-affirming principles of Nichiren Buddhism and making constructive efforts to positively transform this troubled saha world into the Land of Eternally Tranquil Light constitute the great path leading to “establishing the correct teaching for the peace of the land,” or genuine peace.

The Transformation of Our Hearts Changes the World

When we examine this wide variety of sutras, we find that they all stress how grave a matter it is to slander the correct teaching. How pitiful that people should all go out of the gate of the correct teaching and enter so deep into the prison of these distorted doctrines! How stupid that they should fall one after another into the snares of these evil doctrines and remain for so long entangled in this net of slanderous teachings! They lose their way in these mists and miasmas, and sink down amid the raging flames of hell. How could one not grieve? How could one not suffer?

Therefore, you must quickly reform the tenets that you hold in your heart and embrace the one true vehicle, the single good doctrine [of the Lotus Sutra]. If you do so, then the threefold world will become the Buddha land, and how could a Buddha land ever decline? The regions in the ten directions will all become treasure realms, and how could a treasure realm ever suffer harm? If you live in a country that knows no decline or diminution, in a land that suffers no harm or disruption, then your body will find peace and security, and your mind will be calm and untroubled. You must believe my words; heed what I say! (WND-1, 25)

The Daishonin’s effort to “establish the correct teaching for the peace of the land” was a struggle against fundamental evil that rejects fundamental good—that is, rejects the attainment of enlightenment by all people.

In this section, speaking as the host, he sternly admonishes the guest to prevent him from falling prey to evil doctrines that entangle people in slander of the Law. Using such expressions as “the prison of these distorted doctrines,” “the snares of these evil doctrines” and “this net of slanderous teachings” (WND-1, 25), he employs the metaphors of prison, snares and nets to stress how difficult it is to free oneself from slander of the Law.

The expression “lose their way in these mists and miasmas” (WND-1, 25) likens confusion in this lifetime regarding the correct teaching of Buddhism to being enveloped in thick mist and haze. The “raging flames of hell” (WND-1, 25) likens the agony of falling into the hell of incessant suffering to raging flames.

The Daishonin confidently teaches the way by which people can free themselves from the chains of misfortune and bring peace and security to society. It requires a transformation of the “tenets that we hold in our heart” (see WND-1, 25), he says, a fundamental revolution of our innermost state of mind.

What we have faith in indicates what we hold most precious, what values we cherish. It establishes our fundamental purpose and direction in life.

In other words, are we driven by egoism that seeks personal happiness at the exclusion and expense of others, or by compassion that is concerned with both our own and others’ welfare, refusing to build our happiness on the misfortune of others? The focus is on the transformation of our minds, our hearts, our values. It is the human revolution in a single individual. Without that, “establishing the correct teaching for the peace of the land” cannot be achieved.

When we transform our hearts and minds, what tenet or ideal should we base them on? According to the Daishonin, it is “the one true vehicle, the single good doctrine” (WND-1, 25). “The single good doctrine” here is the ultimate good taught in the Lotus Sutra—the principle that all people can bring forth their inherent Buddha nature and attain enlightenment.

In his copy of the Daishonin’s writings, first Soka Gakkai president Tsunesaburo Makiguchi heavily underlined the words “embrace the one true vehicle, the single good doctrine [of the Lotus Sutra]” (WND-1, 25). Dedicating one’s life to the single good doctrine of the Lotus Sutra is the sure way to transform the karma of all humankind.

The Ultimate Aim of ‘Establishing the Correct Teaching’

I would now like to reconfirm the principle of “establishing the correct teaching for the peace of the land.”

“Establishing the correct teaching,” first of all, depends upon the transformation of the heart and mind, an inner transformation at the individual level. It requires awakening to the fundamental good within us, establishing in our hearts the principles of respect for human dignity and life that are taught in the Lotus Sutra, and making them the core of our life philosophy. Only through the actions of such awakened individuals can the teachings of the Lotus Sutra be established as the underlying and guiding principles of society.

And since the essence of “establishing the correct teaching” is to build a spiritual foundation for peace in society, it is only natural that we should join forces with like-minded individuals and organizations, and work together to protect the dignity of life and realize world peace. Our cause is not exclusionary.

The most crucial thing is to foster individuals dedicated to “establishing the correct teaching.” When one individual takes action to apply this principle in real life, they can reorient those around them in the direction of good and peace. “Establishing the correct teaching” ultimately comes down to producing a steady stream of courageous individuals committed to this mission.

The “land” in “establishing the correct teaching for the peace of the land” means the land or realm where people dwell, while “the peace of the land” that is our goal means actualizing a Buddha land and building a realm of happiness and peace for all people. The term “land,” therefore, is neither defined narrowly as the nation-state nor is it restricted to any particular country.

All-Inclusiveness and Eternal Relevance

The essential meaning of “peace of the land” is the diametric opposite of nationalism. It is a concept of peace that is inclusive and open to the world. At the same time, it encompasses and is relevant to the future as well, because the Buddha land includes all Jambudvipa—the entire world—and will endure forever.

A Buddha land means a society in which the Buddhist spirit of respect for human beings and life is vital and alive. It is a world that values the ideal of realizing happiness for ourselves and others.

In this section, Nichiren asserts that the threefold world—the real world in which we live—is a Buddha land and a treasure realm that will never decline or be destroyed (WND-1, 25). As long as the “treasures of the heart” of those who reside there are not destroyed, the land will become an enduring Buddha land.

The Mission of ‘Establishing the Correct Teaching for the Peace of the Land’

“Establishing the correct teaching for the peace of the land” is the fundamental spirit of the Soka Gakkai’s people-centered movement.

Tsunesaburo Makiguchi, who as an educator had embarked on a program of educational reform based on his wish for the happiness of all children, was deeply impressed by the Daishonin’s treatise “On Establishing the Correct Teaching for the Peace of the Land.” It was, in fact, one of the main reasons why he decided to start practicing Nichiren Buddhism.

Based on his belief that the sole purpose for religion’s existence is to work for the happiness of humanity and make the world a better place,^[13] Mr. Makiguchi began to propagate the Daishonin’s Buddhism openly and broadly throughout society. He stood up courageously during World War II, which he saw as the proper time to remonstrate with the Japanese militarist government of the day. Even though he was imprisoned as a result, he continued to fight for the happiness of the people up to the very end, ultimately dying for his beliefs.

Second Soka Gakkai President Josei Toda, fully prepared for a struggle with the devilish nature of authority, stood up alone in the devastated ruins of postwar Japan with the vow to rebuild the Soka Gakkai and the movement for kosen-rufu. When, at the age of 19, I had my own fateful first encounter with him at a discussion meeting in Kamata (in Tokyo’s Ota Ward), he was giving a lecture on “On Establishing the Correct Teaching for the Peace of the Land.”

“I want to eliminate all misery and suffering from the face of the earth!” Mr. Toda’s lion’s roar still resounds in my heart.

Based on the shared vow of mentor and disciple, the three founding Soka Gakkai presidents have all dedicated their lives to the struggle of “establishing the correct teaching for the peace of the land” for the sake of people’s happiness and to free all from misery and suffering.

The name Soka, which emerged from discussions between Mr. Makiguchi and Mr. Toda, means “value creation.” What kind of value, then, are we committed to creating?

I believe it can be summed up as empowering suffering individuals we encounter by encouraging them to base their lives on the sound philosophy of the Mystic Law, in order to realize peace and security for all people and the world. Both the practice of “establishing the correct teaching” and the mission of actualizing the “peace of the land” are encompassed in this spirit of Soka, or value creation—a spirit that treasures each individual and is dedicated to one-to-one dialogue.

In that regard, I would like to declare for all to hear that the Soka Gakkai is the organization that has truly inherited and is faithfully carrying on the Daishonin’s struggle of “establishing the correct teaching for the peace of the land” in the present day.

A Classic of World Peace and Dialogue

The guest said: Since it concerns both this life and the lives to come, who could fail to be cautious in a matter such as this? Who could fail to agree with you? Now when I examine the passages you have cited from the sutras and see exactly what the Buddha has said, I realize that slandering the Law is a very grave fault indeed, that violating the Law is in truth a terrible offense. I have put all my faith in one Buddha alone, Amida, and rejected all the other Buddhas. I have honored the three Pure Land sutras and set aside the other sutras. But this was not due to any distorted ideas of my own conception. I was simply obeying the words of the eminent men of the past. And the same is true of all the other persons in the ten directions.

But now I realize that to do so means to exhaust oneself in futile efforts in this life and to fall into the Avichi hell [the hell of incessant suffering] in the life to come. The texts you have cited are perfectly clear on this point, and their arguments are detailed—they leave no room for doubt. From now on, with your kind instruction to guide me, I wish to continue dispelling the ignorance from my mind. I hope we may set about as quickly as possible taking measures to deal with these slanders against the Law and to bring peace to the world without delay, thus insuring that we may live in safety in this life and enjoy good fortune in the life to come. But it is not enough that I alone should accept and have faith in your words—we must see to it that others as well are warned of their errors. (WND-1, 25–26)

“On Establishing the Correct Teaching for the Peace of the Land” is a work dedicated to actualizing world peace with the aim of helping people to free themselves of suffering and realizing peace and security. It is also a classic of dialogue, in which, through a question-and-answer format, the guest and host, concerned about the disasters that are plaguing the nation, together seek and finally agree on a way to put an end to them.

In the course of this dialogue, there is a scene in which the guest, having had his erroneous understanding of Buddhism pointed out to him by the host, is angered and threatens to leave. But “the host, smiling, restrains his guest” (see WND-1, 16) and goes on speaking. In other words, he manages to prevent the guest from leaving by smiling, reaching out to him and continuing to explain his position calmly. Eventually, the guest is won over by the host’s respectful treatment and measured arguments and in turn expresses his respect for the host, acknowledging that he now understands his point.

In response to this dramatic change in the guest, the host exclaims: “How gratifying! You have associated with a friend in the orchid room and have become as straight as mugwort growing among hemp”^[14] (WND-1, 23). In other words, he expresses delight that, through his positive influence, the guest has become aware of the truth and put aside his mistaken convictions.

And in this final section of this treatise, the guest fully accepts the host’s words and vows to join him in his efforts.

Here, the guest says that he understands the seriousness of slandering the Law and the gravity of violating it. He also asserts that his adoption of the Nembutsu teaching was not his own idea but that he had simply followed the teachings of “the eminent men of the past”—specifically, Honen (see WND-1, 25).

This points to a very important issue. Even today, people’s evaluation or judgment about things tends to be influenced by the views and opinions of those around them, rather than guided by their own insight and beliefs. People are even more likely to take at face value the opinions of those in authority or power. That’s what makes the responsibility of those in positions of leadership so heavy, and the offense when they lead people astray, so grave. Here, the Daishonin is also warning against this tendency.

He sternly rebukes as the root of evil not only the ideas that delude and bring unhappiness to people but also the high-ranking priests who promote such ideas and are looked up to as authorities.

At the same time, people must learn to wisely detect evil. Allowing themselves to be deceived only harms them in the end.

Inspiring a Shared Commitment

To return to the passage, the guest says that hearing the compassionate teachings of the host has dispelled the ignorance from his mind. He then vows to set forth immediately to speak out against slander of the Law, bring safety and security to society and pray for peace in both the present and in future existences (see WND-1, 26).

Transforming even an opponent into an ally—that is the very essence of our dialogues and our efforts to share Nichiren Buddhism with others; it is itself the model of true discussion.

Key to this transformation is the host’s response to the guest. He meets each expression of anger and doubt with tolerance and careful explanation, deepening the dialogue as he creates an inspirational, heart-to-heart encounter.

In conclusion, the guest says: “But it is not enough that I alone should accept and have faith in your words—we must see to it that others as well are warned of their errors” (WND-1, 26).

This is a declaration by the guest that he shares the host’s vow for establishing the correct teaching for the peace of the land.

I can’t help but feel that there is great significance in the fact that “On Establishing the Correct Teaching for the Peace of the Land” ends not with a statement by the host but with a vow by the guest.

I believe the guest’s words express the principle of kosen-rufu—of a steady stream of successors rising to action to realize the ideal of “establishing the correct teaching for the peace of the land.”

Dialogue Bringing People Closer Together

This treatise thus ends with the guest vibrantly expressing his determination. What we can learn from this is that the end of one dialogue serves as a starting point for another.

Buddhism affirms the power of dialogue.

Though our discussions may not seem to have an immediate effect, they activate the Buddha nature in the person we are talking with. “The seeds of Buddhahood sprout through causation, and for this reason they [the Buddhas] preach the single vehicle [the Mystic Law]” (see WND-1, 1117). The only way to bring forth the Buddha nature is through engagement based on the ultimate causation that is the Mystic Law (Nam-myoho-renge-kyo). The more we speak out and share the truth as practitioners of the Mystic Law, the more people we help form a connection with Nichiren Buddhism.

With the start of April, a new spring of dialogue is here.

While courageously challenging our own human revolution, let us create a groundswell of dialogue, reaching out to talk with one person after another, to change society and bring peace and happiness to all people.

“Establishing the correct teaching for the peace of the land” is the same as working for world peace.

Let us continue to expand our network for good through the peaceful means of dialogue.

Our dialogues are a struggle to revive the power of human beings.

Our dialogues change society, unite the world and shape the future.

Our dialogues impart hope.

They have the power to revitalize others and awaken them to their inner potential, and are imbued with courage, conviction and the cause for victory.

Our dialogues for “establishing the correct teaching for the peace of the land” will build an age of the people through the power of faith in the human being.

Translated from the April 2015 Daibyakurenge, the Soka Gakkai’s monthly study journal.