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Although Mah¨¡k¨¡śyapa, one of the ten great disciples of Buddha, was born and grew up in a very rich and powerful family, he took a vow to help poor people to attain Buddhahood. Therefore, he purposefully begged poor people for food in order to help them to get closer to Buddha's Dharma and to create opportunities for them to make offerings and accumulate virtues and rewards (to fulfill D¨¡na paramita). However, the food he received was not only not well prepared, but also sour and stinky or even rotten. How was he, who had been nourished with superb cuisine ever since childhood, able to endure this? As a result, he often suffered from stomach sickness. In the scriptures there are narratives about Mah¨¡k¨¡śyapa lying in bed because of his stomach sickness due to the bad food he had and Buddha and Maudgaly¨¡yana came to check on him.
 
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In "Fú shu¨­ mó h¨¥ ji¨¡ yè dù pín m¨³ j¨©ng" (a Buddhistsutra ·ð˵ĦڭåÈÒ¶¶Èƶĸ¾­) it is described more in detail: there was one time when Mah¨¡k¨¡śyapa, arrived at the city of Rajgir looking some poor people to ask for food. And suddenly, he saw a poor and sick woman right there sitting next to a garbage heap. Thanks to his supernatural powers he saw the reasons for her misfortune. It was because ever since her birth she had never given anybody anything and her life was about to end. Thus, he thought to himself that if he didn't try now to persuade her to make some offerings to cultivate virtues, her next life would still be the same.
 
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Hence Mah¨¡k¨¡śyapa immediately approached her and begged for food: "Could you give me some food? You will have great rewardsas return!" The old woman thought that he was senseless and answered: "Look, is there anyone in this country poorer or more miserable than me? It is ok if you don’t care or you don’t want to give me anything, how dare you ask me for things?"
 
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Then, Mah¨¡k¨¡śyapa explained to her the principle of cause and consequence in the Buddha dharma and let her know that the poorer one was, the more he needed to cultivate generosity because this would give him a chance to change his fate. Even though she was touched, she thought that she had almost nothing to offer and was afraid that there would not be much effect. But Mah¨¡k¨¡śyapa didn't want to give up: "Even if you have nothing to offer, it is also a great D¨¡na as long as you have the kind intention to give in your mind. It is for the same reason that if the rich enjoys living in a lavish life but is unwilling to give, poverty is awaiting them just around the corner. This is how karma works and this is the truth!"
 
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Persuaded by Mah¨¡k¨¡śyapa, the old woman remembered that the day before she got a little rice soup from a rich family and thought that perhaps she could offer this soup. But then she wondered whether Mah¨¡k¨¡śyapa would accept it because the soup had already gone bad. Surprisingly, Mah¨¡k¨¡śyapa accepted it with joy. He took over the spoiled soup with no hesitation and drank it all in front of her.
 
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A few days later, as expected, the old woman passed away and was reborn as a deva in Tr¨¡yastriṃśa Heaven. She was rewarded with such great virtues that even king Shakro Devanam Indrah was surprised.
 
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And Buddha took this opportunity to enlighten his disciples by saying that even if what this poor woman had offered was really insignificant, that she, being in a very difficult situation, could open her heart to generosity and give the only food she had, is the most precious deed and consequently, she received immeasurable good rewards.
 
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So, the significance of D¨¡na doesn't lie in the value of what we are giving, but in the intention in our heart. Buddha said further: "If you encounter a poor person who doesn't have any money to give,  and you see him cultivates the virtue of giving and rejoice accordingly, the virtuous rewards to you are equivalent to those to of the giver."
 
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Even if there is nothing to offer, but when we simply have the thought of wishing we had the capability to help whoever is in need, or when we see someone offers help, we rejoice accordingly and sing high praises of his virtues, it is the same as we have made the offerings ourselves.
 
“Ëùν²¼Ê©Õߣ¬±Ø»ñÆäÀûÒ棻ÈôΪÀÖ¹ÊÊ©£¬ºó±ØµÃ°²ÀÖ¡£”´ÓÒò¹ûÀ´¿´£¬ÓÐÊ©±ØÓе㬲¼Ê©²¢²»ÊÇʧȥ£¬·´¶øÊǽ«¸£±¨¼Ä´æÔÚÖÚÉúÖ®ÖС£´ËÍ⣬²¼Ê©µÄµ±Ï£¬Äܵõ½·îÏ×£¬ÒÔ¼°×ÔÎÒ¼ÛÖµ¸ÐµÄ¿ìÀÖ£»Í¬Ê±£¬ÒòΪÄܶÔÖÎ×Ô¼ºµÄã¥Áß¡¢×Ô˽µÄÐÄ£¬¶øµÃµ½×ðÑϵĿìÀÖ£»ÈôÄÜÒÔÎÞËùÇóµÄÐIJ¼Ê©£¬¸üÊÇÒ»ÖÖ×ÔÔÚÎÞ°­µÄ¿ìÀÖ¡£
 
"One who practices generosity will certainly receive its benefits; one who enjoys giving and practices generosity with perseverance will certainly live in peace and tranquility." 
 
From the "cause and consequence" perspective if one "gives" he will certainly "get". D¨¡na doesn't mean "to lose". On the contrary, it means storing the virtuous rewards in the sentient beings. Furthermore, D¨¡na has an immediate effect on our self-esteem and brings feelings of happiness. At the same time it helps one to subdue his stinginess and selfishness and bring forth the feeling of dignity. If one is able to practice D¨¡na without asking for a return, he will be able to obtain even more unrestrained joy.
 
 
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