Soka Gakkai’s core vision rests on Nichiren Buddhism and the Lotus Sutra, centering spiritual life on the chanting of Nam-myoho-renge-kyo. This phrase is regarded as the expression of the fundamental Law that permeates all phenomena, and chanting it is understood as the direct means to reveal one’s inherent Buddha nature. The practice is oriented toward attaining Buddhahood in this very lifetime, rather than postponing enlightenment to distant future existences. In this view, enlightenment is not an abstract ideal but a transformation of the deepest strata of life, accessible to anyone regardless of background or circumstance.

This transformation is articulated through the concept of “human revolution,” the inner reformation by which individuals confront and transform negativity, suffering, and karma. By changing the inner life state, practitioners seek to effect positive change in their immediate environment and, by extension, in society as a whole. This reflects a conviction that personal growth, courage, and compassion are not merely private attainments but forces that reshape families, communities, and social structures. The teaching of the oneness of life and its environment underscores this dynamic, presenting inner change and outer conditions as inseparably linked.

Practice in Soka Gakkai is often described as resting on three interrelated pillars: faith, practice, and study. Faith signifies trust in Nam-myoho-renge-kyo, the Gohonzon as the object of devotion, and Nichiren’s teachings. Practice involves daily chanting and the recitation of portions of the Lotus Sutra, as well as sharing these teachings with others. Study of Nichiren’s writings and related Buddhist principles serves to deepen understanding and strengthen conviction, ensuring that spiritual experience is grounded in doctrinal reflection.

Underlying these elements is a strong affirmation of universal Buddha nature and the dignity and equality of all life. Every person is seen as possessing the potential for boundless wisdom, courage, and compassion, and Buddhist practice is expected to yield “actual proof” in daily life—inner joy, resilient character, and constructive relationships. This orientation naturally extends to a commitment to peace, human rights, education, and cultural exchange, framed as expressions of respect for life. The ideal of kosen-rufu, or the widespread flourishing of a peaceful and just society, is thus pursued through individual empowerment and dialogue, with value creation for self and others as a guiding ethos.