'E qual'è il tesoro della generosità? vi è il caso in cui un discepolo dei Nobili, con consapevolezza libera da meschinità, che vive in casa, liberamente generoso, aperto, che si delizia di essere magnanimo, che risponde alle richieste e si bea nella distribuzione di elemosine, questo è chiamato il tesoro della generosità.

- AN VII.6

« Senza lasciar andare queste cinque qualità, non si può entrare né restare nel primo jhana... nel secondo jhana... nel terzo jhana... nel quarto jhana; non si può realizzare il frutto dell’ingresso in corrente... il frutto di un solo ritorno... il frutto del non ritorno... lo stato di arahat. Quali cinque? Possessività riguardo al proprio monastero [alloggio], possessività riguardo alla propria famiglia [di sostenitori], bramosia di guadagno, attaccamento per il proprio stato sociale, e ingratitudine. Senza abbandonare queste cinque qualità, non si può entrare né restare nel secondo jhana... nel terzo jhana... nel quarto jhana; non si può realizzare il frutto dell’entrata in corrente... il frutto di un solo ritorno... il frutto del non ritorno... lo stato di arahat.

« Con l’abbandono di queste cinque qualità si riesce ad entrare e a restare nel secondo jhana... nel terzo jhana... nel quarto jhana; in grado di realizzare il frutto dell’ingresso in corrente... il frutto di un solo ritorno... il frutto del non ritorno... lo stato di arahat... »
— AN V.258-259

These are the five rewards of generosity: One is dear and appealing to people at large, one is admired by good people, one's good name is spread about, one does not stray from the rightful duties of the householder, and with the break-up of the body at death, one reappears in a good destination, in the heavenly worlds.'
— AN V.35

[The Buddha:] 'Then there is the case where a certain person refrains from taking life, refrains from taking what is not given, refrains from sensual misconduct, refrains from false speech, refrains from divisive speech, refrains from abusive speech, refrains from idle chatter, is not covetous, bears no ill will, and has right views. And he gives food, drink, cloth, vehicles, garlands, scents, creams, bed, lodging, & lamps to priests & contemplatives. With the break-up of the body, after death, he reappears in the company of human beings. There he experiences the five strings of human sensuality [delightful sights, sounds, smells, tastes, tactile sensations]. It's because he refrained from taking what is not given, refrained from sensual misconduct, refrained from false speech, refrained from divisive speech, refrained from abusive speech, refrained from idle chatter, was not covetous, bore no ill will, and had right views that he reappears in the company of human beings. And it's because he gave food, drink, cloth, vehicles, garlands, scents, creams, bed, lodging, & lamps to priests & contemplatives that he experiences the five strings of human sensuality.

[Similarly for the case of rebirth in the company of devas] '...It's because he refrained from taking what is not given... and had right views that he reappears in the company of devas. And it's because he gave food, drink, cloth, vehicles, garlands, scents, creams, bed, lodging, & lamps to priests & contemplatives that he experiences the five strings of divine sensuality. But at any rate, brahman, the donor does not go without reward.'

[The brahman Janussonin:] 'It's amazing, Master Gotama, it's astounding, how it's enough to make one want to give a gift, enough to make one want to make an offering, where the donor does not go without reward.'

'That's the way it is, brahman. That's the way it is. The donor does not go without reward.'
— AN X.177

So when the world is on fire
with aging and death,
one should salvage [one's wealth] by giving:
      what's given is well salvaged.

What's given bears fruit as pleasure.
What isn't given does not:
      thieves take it away, or kings;
      it gets burnt by fire or lost.

— SN I.41

Conquer anger
      with lack of anger;
bad, with good;
stinginess, with a gift;
a liar, with truth.
— Dhp 223

What the miser fears,
that keeps him from giving,
is the very danger that comes
when he doesn't give.
— SN I.32

No misers go
to the world of the devas.
Those who don't praise giving
      are fools.
The enlightened
express their approval for giving
 and so find ease
 in the world beyond.
— Dhp 177

'If beings knew, as I know, the results of giving & sharing, they would not eat without having given, nor would the stain of miserliness overcome their minds. Even if it were their last bite, their last mouthful, they would not eat without having shared, if there were someone to receive their gift. But because beings do not know, as I know, the results of giving & sharing, they eat without having given. The stain of miserliness overcomes their minds.'
— Iti 26