From Nagarjuna's Treatise on the Great Perfection of Wisdom
This fruit of giving comes into being when the causes and conditions all come together. This is analogous to the fruit tree which when it encounters the right season then has flowers, leaves, fruit and seeds. If the season has not yet arrived, the cause still exists but there is not yet any fruit.
As for this dharma of giving, if it is done in order to seek the Way, one is able [to gain it even] in the path of humans. How is this so? The destruction of the fetters is what is referred to as nirvana. Because when one is giving one's afflictions are slight, one is able to assist [one's progress towards] nirvana. Because one does not cling to the object which is given one gets rid of stinginess. On account of being respectfully mindful of the recipient one gets rid of jealousy. On account of giving with a straight mind, one gets rid of flattery and deviousness. On account of giving with a unified mind one gets rid of agitation. On account of giving with deep thoughts one gets rid of regretfulness. On account of contemplating the meritorious qualities of the recipient one gets rid of irreverence. On account of focusing one's own mind, one gets rid of a lack of a sense of shame. On account of becoming aware of another's fine meritorious qualities one gets rid of a lack of a sense of blame. On account of not being attached to objects of material wealth one gets rid of cherishing [such things]. On account of feeling loving-kindness and sympathy for the recipient one gets rid of hatefulness. On account of being respectful to the recipient one gets rid of arrogance. On account of learning to cultivate a wholesome dharma one gets rid of ignorance. On account of believing that there are resultant rewards one gets rid of erroneous views. On account of knowing that there will definitely be a retribution one gets rid of doubtfulness.
All sorts of unwholesome afflictions such as these become scant when one cultivates the practice of giving. [At the same time] all manner of good dharmas are gained. When one gives, the six faculties (indriya) are pure and a thought characterized by wholesome zeal arises. On account of the arisal of a thought characterized by wholesome zeal, internally, ones mind is pure. On account of contemplating the meritorious qualities of the resultant retribution, thoughts of faith arise. On account of pliancy [developing] in the body and mind, delight arises. Because delight arises one achieves single-mindedness. Because one achieves single-mindedness, actual wisdom develops. All sorts of good dharmas such as these are gained.
Moreover, when one gives, the mind develops a semblance of the eight-fold right path. Because one believes in the effects of giving, one gains right views. Because when one maintains right views one's thoughts are not confused, one gains right thought. Because one's speech is pure one gains right speech. Because one purifies one's physical actions one gains right action. Because one does not seek a reward, one gains right livelihood. Because one gives with a diligent mind, one gains right skillful means. Because one does not neglect being mindful of giving, one gains right mindfulness. Because one's mind dwells [in one place] and is not scattered, one gains right meditative absorption. In this same manner a semblance of the good dharmas of the thirty-seven wings [of enlightenment] develops within the mind.
Moreover, there are those who say that giving generates the causes and conditions for the development of the thirty-two marks. . . .
Furthermore, on account of making gifts of the seven precious things, workers, carriages, gold, silver, lamps, buildings, incense and flowers, one is able to become a wheel-turning monarch who possesses an abundance of the seven precious things. Additionally, on account of making gifts with timely appropriateness, one's karmic reward is increased. This is as stated by the Buddha, "If one gives to a person who is about to travel far, to a person who has come from far away, to a person who is sick, to a person who is treating the sick, or when there are manifold difficulties arising on account of winds or cold, this is what is meant by timely giving."
Again, if when one gives in a way which accords with what is most needed in a particular place, one reaps from that an increased karmic reward.
Also, if one performs an act of giving on the road in a wilderness area, one gains from that giving an increased measure of merit.
If one continues giving constantly and without neglecting that practice, one gains an increased karmic reward thereby.
If one gives a gift which accords with that which the solicitor desires, one gains from that an increased measure of merit.
If one gives gifts which are valuable, one gains an increased measure of merit.
If one gives monastic dwellings, parks, forests, bathing ponds and so forth, and if one gives them to good people, then, on account of that, one gains an increased karmic reward.
If one gives to the Sangha, one gains on account of that an increased karmic reward.
If both the giver and the recipient are possessed of virtue, an increased karmic reward is gained as a result of that. (The notes in red read, "For example, bodhisattvas and buddhas who give with a mind of compassion. This is what is intended by 'the giver.' Giving for example to buddhas, bodhisattvas, arhats or pratyekabuddhas is what is intended by 'the recipient.'")
When one extends all manner of welcoming courtesies out of respect for the recipient, one gains from this an increased measure of merit.
If one gives that which was difficult to come by one gains an increased amount of merit.