Editing Tenrikyo (section)

====Comparison to karmic belief====
{{see also|Karma}}
The concept of {{nihongo3|"causality"|いんねん (因縁)|innen}} in Tenrikyo is a unique understanding of [[karma|karmic belief]]. Although causality resembles karmic beliefs found in religious traditions originating in ancient India, such as [[Hinduism]], [[Buddhism]] and [[Jainism]], Tenrikyo's doctrine does not claim to inherit the concept from these traditions and differs from their explanations of karma in a few significant ways.

Broadly speaking, karma refers to the spiritual principle of cause and effect where intent and actions of an individual (cause) influence the future of that individual (effect).<ref>[http://www.britannica.com/EBchecked/topic/312474/karma Karma] Encyclopædia Britannica (2012)</ref> In other words, a person's good intent and good deed contribute to good karma and future happiness, while bad intent and bad deed contribute to bad karma and future suffering.<ref>Lawrence C. Becker & Charlotte B. Becker, Encyclopedia of Ethics, 2nd Edition, {{ISBN|0-415-93672-1}}, Hindu Ethics, pp 678</ref> Causality and karma are interchangeable in this sense;<ref>Kisala, Robert. "Contemporary Karma: Interpretations of Karma in Tenrikyō and Risshō Kōseikai." Japanese Journal of Religious Studies, Vol. 21, No. 1 (Mar., 1994), pp. 73–91: "In accord with traditional karmic understanding, it is the accumulation of bad innen that is offered as the explanation for present suffering."</ref> throughout life a person may experience good and bad causality. In Tenrikyo, the concept is encapsulated in the farming metaphor, "every seed sown will sprout."<ref>Fukaya, Yoshikazu. "Every Seed Sown Will Sprout." ''Words of the Path.'' [http://www.tenrikyo.or.jp/en/newsletter/html/tt5/innen.html online link]</ref> Karma is closely associated with the idea of [[Reincarnation|rebirth]],<ref name=jamesloch>James Lochtefeld (2002), The Illustrated Encyclopedia of Hinduism, Rosen Publishing, New York, {{ISBN|0-8239-2287-1}}, pp 351–352</ref> such that one's past deeds in the current life and in all previous lives are reflected in the present moment, and one's present deeds are reflected in the future of the current life and in all future lives.<ref name=jbowker>"Karma" in: John Bowker (1997), The Concise Oxford Dictionary of World Religions, Oxford University Press.</ref> This understanding of rebirth is upheld in causality as well.<ref>Kisala, p.77. "...traditional karmic beliefs in personal responsibility, extending over innumerable lifetimes, are upheld in doctrines concerning individual innen."</ref>

Tenrikyo's [[ontology]], however, differs from older karmic religious traditions such as Buddhism. In Tenrikyo, the human person is believed to consist of [[mind]], [[Human body|body]], and [[soul]]. The mind, which is given the freedom to sense, feel, and act by God the Parent, ceases to function at death. On the other hand, the soul, through the process of {{nihongo3|{{lit|to make a fresh start}}|出直し|denaoshi}}, takes on a new body lent from God the Parent and is reborn into this world. Though the reborn person has no memory of the previous life, the person's thoughts and deeds leave their mark on the soul and are carried over into the new life as the person's causality.<ref name="Kisala, p.77">Kisala, p.77.</ref> As can be seen, Tenrikyo's ontology, which rests on the existence of a single creator deity (God the Parent), differs from Buddhist ontology, which does not contain a creator deity. Also Tenrikyo's concept of salvation, which is to live the Joyous Life in this existence and therefore does not promise a liberated afterlife outside of this existence, differs from Buddhist concepts of [[saṃsāra]] and [[nirvana]].<ref>''Tenrikyo-Christian Dialogue'', p. 429-430.</ref>