Soka Gakkai

The atlas dates the origin of Soka Gakkai to 1930 (reorganized as Buddhist movement 1946).

The atlas dates the origin of Soka Gakkai to 1930 (reorganized as Buddhist movement 1946).

This source names Soka Gakkai directly: "A Soka Gakkai International retrospective article on World Tribune, its own English-language publication, read 2026-08-16, stating that on 1991-11-28 Nichiren Shoshu high priest Nikken Abe..."

This source names Soka Gakkai directly: "On Soka Gakkai specifically, it states the organization went from treating homosexuality as a condition to be addressed through Buddhist practice to performing large numbers of same-sex marriage..."

This source names Soka Gakkai directly: "scholarly study of Daisaku Ikeda, the Soka Gakkai movement he leads, and its globalization as a lay Buddhist humanist movement."

This source names Soka Gakkai directly: "Soka Gakkai Singapore's own explanation of financial contributions as sincere, faith-based offerings with no set amount and multiple flexible giving methods, quoting SGI President Daisaku Ikeda that..."

This source names Soka Gakkai directly: "that identify as Buddhist such as Soka Gakkai and Hoa Hao."

This source names Soka Gakkai directly: "Metraux's peer-reviewed article on the 1990 to 1991 dispute between Soka Gakkai and the Nichiren Shoshu priesthood, read directly via the Nanzan Institute's own repository copy."

This source names Soka Gakkai directly: "2004 Forbes magazine feature on Soka Gakkai and Daisaku Ikeda, reporting a Japanese parliamentarian's estimate, about a decade earlier, that Ikeda's Soka Gakkai empire was worth 100 billion dollars..."

This source names Soka Gakkai directly: "Wikipedia's article on Soka Gakkai, consulted 2026-08-12."

This source names Soka Gakkai directly: "University of Hawai'i Press studying Soka Gakkai, the lay Buddhist movement, as a modern social and religious phenomenon rather than through its own promotional materials."

This source names Soka Gakkai directly: "stated mission, including its roots in Soka Gakkai Buddhist educational philosophy."

This source names Soka Gakkai directly: "excommunicated the lay organization Soka Gakkai and its international chapters in November 1991."

The long alliance with Soka Gakkai ended in mutual repudiation in 1991.

Entity-backed identity for the polity value this entry already carries, resolved to the live entity it names, phase 3 bucket conversion (docs\design_entity_backed_browse_buckets_20260928.md, w-bucketconv-divmore-0929). The original fact with its own citation stays on the entry unchanged.

Since the break with the priesthood in the nineteen nineties Soka Gakkai has conferred scrolls of its own and no longer holds that the object at Taisekiji is required, which is the substance of the separation rather than a consequence of it.

Chanted at home before a gohonzon, morning and evening, by a lay movement that has no priesthood of its own.

Attaining buddhahood in this lifetime by ordinary lay people is the movement's central promise.

Buddha-nature is affirmed as present in every person, which is what makes the promise of buddhahood in this lifetime coherent.

The one vehicle of the Lotus Sutra is affirmed, so buddhahood is held open to every person in this lifetime and not to a monastic few, which is the ground of the movement's lay character.

The Lotus Sutra, chanted as the daimoku, remains this movement's central scripture, inherited from its Nichiren Shoshu origin.

Soka Gakkai teaching follows Nichiren in holding the present to be the latter age, in which the title of the Lotus Sutra is the practice suited to the time.

This lay movement, descended from Nichiren Shoshu, retains the daimoku as its central practice while rejecting that priesthood's exclusive claim for the Dai-Gohonzon.

Dramatizes Soka Gakkai's own first two presidents, Makiguchi and Toda, and their wartime imprisonment and postwar rebuilding of the movement, based on a story credited to Ikeda, the movement's own third president. Distinct from the shared Lotus Sutra, since it depicts the tradition's own twentieth century institutional founding rather than general Mahayana scripture.

Non-injury is held in Soka Gakkai, and the movement's peace advocacy is presented as its application rather than as a separate programme.

The three poisons are held in Soka Gakkai.

Not-self is held in Soka Gakkai.

Impermanence is held in Soka Gakkai.

Giving is held in Soka Gakkai.

Dependent origination is held in Soka Gakkai.

Dharma is held in Soka Gakkai, with the Lotus Sutra as the teaching for the present age and Nichiren's writings as its interpretation.

Suffering is held in Soka Gakkai.

Original enlightenment is held in Soka Gakkai, and the movement's teaching that ordinary life is the field of buddhahood rests on it.

Karma is held in Soka Gakkai, and the movement's teaching of human revolution is presented as the transformation of one's own karma by practice within this lifetime.

Nirvana is held in Soka Gakkai.

Samsara is held in Soka Gakkai.

Buddhahood in this very body is held in Soka Gakkai and is claimed for lay practice in ordinary life without monastic renunciation.

The five aggregates are held in Soka Gakkai.

The four truths are held in Soka Gakkai.

The eightfold path is held in Soka Gakkai.

The six realms are held in Soka Gakkai, counted among the ten realms whose mutual containment underwrites the movement's teaching that any life state is reachable from any other.

The three jewels and going for refuge are held in Soka Gakkai, and the movement's reading of them after its separation from the Nichiren Shoshu priesthood in 1991 no longer routes the sangha through that priesthood.

The three marks are held in Soka Gakkai.

The three truths are held in Soka Gakkai through the Tiantai inheritance carried in Nichiren's writings.

Entity-backed identity for the language enum value this record already carries, resolved to the live divinity language entity that value names, per the phase 3 entity-backed browse bucket conversion (docs\design_entity_backed_browse_buckets_20260928.md, owner decisions 2026-09-28, w-bucketconv-divlang2-0929, mapping corrected). The language fact itself, with its own citation, stays on the record unchanged; this relationship only adds the durable entity identity the value already names.