In the framework of Mahayana Buddhism, the six paramita of perfection is like a raft carrying us from this shore (shigan) of samsara - the ocean of birth-and-death in which suffering in various forms persist - to the other shore (higan) of enlightenment and freedom.

The six paramita of perfection express the very content of the life of the bodhisattva, who does not savor the sweetness of enlightenment for his own pleasure. Rather, the bodhisattva turns the paramita for the sake of all unenlightened beings and empowers them with the virtues and merits of enlightenment. Selfless giving (dana-giving) highlights the perfection of the six paramita.

The purity of dana-giving is rooted in the inner accomplishment and fulfillment of sila - personal discipline and mastery of self; kshanti - patience in knowing the quality of dana; dhyana - the power to focus on what is true and real; and prajna - the wisdom to clearly see and discern life, including the self and others, as they truly are.

The smooth functioning of all the six paramita working in concert is like the motion of well-balanced and aligned wheels on a car, which rides and moves easily over bumps and pitfalls of the road of samsara. It is truly an ideal way for each of us to attain and live the true freedom of spirit that comes in the realized life of enlightenment.

In the daily course of our personal, family, work, and social life, however, it is truly difficult to have the paramita function smoothly and gracefully. Our lives move as if the wheels of our life were out of alignment and off-center, the very meaning of dukkha/suffering itself. Imbalance seems to be order of things rather than the exception. How often during the course of a single day have we felt the pain of anger, the frustration of unfilled wishes and desires, the resentment of facing our limitations? Or how have we handled those feelings of rejection when we've reached out with a loving and caring heart? And, have we felt those inner feelings of loneliness and sorrow that touch us from an unfulfilled life?

At the hub of this deeply felt imbalance lies the movement of our blind ego-centered self which seeks basically its own satisfaction above all else; making it difficult to give to all beings freely, spontaneously, and selflessly. This is the basic insight we gain when we deeply encounter the dharma and the shell of our ego-centered self is penetrated. We then become open and receptive to the transforming power of Amida Buddha's Vow to bring insight, compassion, loving-kindness, and equanimity to our life.

We discover that the life of samsaric suffering and imbalance is the very field in which the Buddha's selfless giving of compassion focuses on all living being unconditionally. This is the very meaning and experience of Amida's Vow in out life as expressed by Shinran:

Amida's Vow is to embrace
Sentient beings in pain.
Selfless giving is its ultimate concern
Whereby Great Compassion is fulfilled.

In encountering Amida's Vow, the immeasurable working of the six paramita is now meaningfully unfolds for us. They become the content of our purpose for living. They strengthen our resolve and appreciation of our trust and faith in the efficacy of Amida Buddha's Vow to bring salvation and freedom to all beings. We walk forward with an inner sense of peace and tranquility (anjin). Amida's Vow as Namu-amida-butsu becomes the voice of our affirmation in living the six paramita with humility and gratitude.