Aku-nin

Aku-nin
G sakamoto

In August, the BCA minister's association convened its annual summer seminar at the Jodo Shinshu Center in Berkeley. Our guest speaker was Dn Mark Blum of the University at Albany, State University of New York. Our focus was the term "aku" and its evolution through Buddhist history. Aku has been traditionally translated as "evil" and aku-nin as evil person.'' These are important descriptions in Jodo Shinshu. Understanding what Shinran was describing when he used these and related terms are crucial to understanding Shinran's appreciation of the Buddhadharma. Aku might be understood as, that which interferes with progress toward enlightenment and the condition of being absent any potential for enlightenment.

Let me be clear that this is my understanding from the discussion and not necessarily what Dr. Blum was trying to convey. As important as listening is, see July Dharma, I sometimes don't listen well. In the broad context of Buddhism, aku points to our unenlightened condition. Whether aku describes the cause or condition, recognizing our unenlightened state is the beginning of awakening.

At the core of the Buddhadharma is this movement from unenlightenment to enlightenment. Our unenlightened state results in difficulties for ourselves and others. We don't see things as they are. Looking at the world around us we see the world through the lens of our likes and dislikes, dividing the world up, separating and categorizing what is really only one. We push away the things we don't like; people, ideas, things. The more we push something away, the less we're able to recognize or understand it. People become dehumanized, objects that can be manipulated and coerced.

This is the state that Buddhism describes for us, but we don't want to see. Acknowledgement would imply failure, limitations or lack of character. "l'm not really that kind of person." When Buddhism was introduced to the West, we heard words like negative or nihilistic used to describe the Dharma. Hearing only the starting point of the Buddhadharma, a description of our current state, we categorize and characterize what we heard. Our likes and dislikes began to shape even our view of the Dharma.

Shakyamuni described our current condition and its causes. We experience difficulties because of our inability to see things simply as they are. As our likes and dislikes begin to assert their influence on our view of the world, the fracturing and fragmentation that occur results in conflict and isolation. It is the resolution of this condition, the difficulties that characterize our existence, that is the central concern of the Dharma. The resolution of this condition is to move from unenlightenment to enlightenment.

As Jodo Shinshuists we are Buddhists. The conditions described by Shakyamuni form the Dharma bedrock into which Jodo Shinshu is incorporated. The core concern of Shakyamuni, moving from unenlightenment to enlightenment, was the same concern for Shinran. For Shinran, however, the path to enlightenment was impassable. After twenty years of study, he felt as uncertain of his enlightenment as ever. It was Honen who showed a way through which even he could come to terms with his unenlightened state.

When we speak of "being saved by Amida" or "being born in the Pureland", it is the resolution of difficulties that is being described. It is Shinran's conclusion, a solution to the problem of unenlightenment. However, for Shinran's solution to make any sense, the problem of unenlightenment must be understood. Without an understanding of the problem the solution has no power. When we begin to recognize the profound consequences of our Unenlightenment, only then, can we begin to appreciate "being saved by Amida".

Amida's concern for my eventual enlightenment will continue whether I understand it or not. However if I, this aku-nin, begin to recognize that my unenlightenment and its consequences are transformed into enlightenment through the work of Amida, my life is changed. The gratitude of which we speak of so often in Jodo Shinshu is no longer just for things received or kindnesses extended but for the possibility of enlightenment through the power of Amida.