Soka Gakkai understands its own Nichiren-based practice as the most direct and complete path to enlightenment in the present age, grounded in devotion to the Lotus Sutra and the chanting of Nam-myoho-renge-kyo. In doctrinal terms, it regards Nichiren Buddhism, and specifically the Lotus Sutra, as the supreme teaching, while viewing other religions and Buddhist schools as partial, provisional, or less effective in leading to Buddhahood. This conviction reflects the traditional Nichiren perspective that distinguishes between ultimate and provisional teachings. The movement therefore maintains a clear sense of doctrinal distinctiveness and religious identity, even as it operates within pluralistic societies.

At the same time, Soka Gakkai explicitly affirms religious freedom and the right of individuals to follow their chosen faith. Its public stance emphasizes respect for all sincere religious seekers and acknowledges that people of other faiths can live meaningful, ethical lives and make positive contributions to society. Members are encouraged to value family and social harmony, to avoid denigrating others’ beliefs, and to “win through behavior” rather than through argument or confrontation. This creates a practical ethic in which theological exclusivity coexists with social tolerance and mutual respect.

Historically, the movement’s rhetoric toward other religions and Buddhist schools was often sharp and polemical, echoing Nichiren’s own uncompromising style. Earlier periods were marked by strong criticism of other denominations and aggressive proselytizing grounded in claims of exclusivity. Over time, however, the tone has softened, and the emphasis has shifted from confrontation to dialogue. This evolution does not represent an abandonment of the belief in the Lotus Sutra’s supremacy, but rather a reorientation of how that belief is expressed in relation to others.

In contemporary practice, Soka Gakkai International engages actively in interfaith dialogue and cooperative efforts around shared humanistic values such as peace, human dignity, and social justice. It participates with other religious groups in cultural and educational exchanges, and in initiatives related to peace, human rights, and nuclear disarmament. The movement thus distinguishes between its own truth-claims about ultimate liberation and its willingness to collaborate with other traditions on common ethical and social concerns. The resulting stance is one of doctrinal exclusivity combined with a deliberate commitment to nonviolence, coexistence, and constructive engagement with the wider religious world.