The Perfection of Equanimity - Perfections and their opposed defilements I

The Commentary to the “Basket of Conduct”, in the “Miscellaneous Sayings” explains with regard to each of the perfections to which kind of akusala it is opposed.
We read about generosity:

“Further, giving is opposed to greed, hatred, and delusion,

since it applies the qualities of non-greed, non-hatred,

and non-delusion to gifts, recipients, and the fruits of giving, respectively.”

  As we read, the perfection of generosity is opposed to akusala, to lobha, dosa and moha, because when one is generous and accumulates the perfection of generosity, one practises the quality of non-attachment to one’s gift. If someone still clings to the object he intends to give, he cannot give, he regrets the loss of his gift. He may think of giving, but he cannot give, he desires to wait for an opportunity to give. If someone is not firmly established in his determination to give, he may think of giving, but he does not give. At such a moment there is no generosity. Whereas, when there is true generosity, it is accompanied by nonattachment; one does not cling to the object one is giving. At the moment of kusala citta there is also non-aversion towards the person who receives the gift. If one is displeased and dislikes the receiver, one will not give. This may happen when someone sees a beggar and notices that he has physical strength; he may be irritated and hence does not give. Or when someone sees a handicapped child the beggar takes along, he may be irritated about the beggar causing affliction to his child, and then he does not give. When generosity arises it has to be  accompanied by the good qualities of non-attachment to the gift, nonaversion towards the receiver and it may be accompanied by nondelusion or panna as well. When panna knows the result of generosity, when it realizes that generosity is wholesome, there is true liberality and defilements are abandoned.
We read further on in the Commentary to the “Basket of Conduct” about sila and about renunciation:

“Virtue, sila, is opposed to greed, hatred, and delusion,

since it removes crookedness and corruption in bodily conduct, etc.

 

Renunciation, nekkhamma, is opposed to these three corruptions

since it avoids indulgence in sense pleasures,

the affliction of others and selfmortification.”

 
If we do not cling to sense pleasures it is natural that there will also be less aversion. If someone has a great deal of attachment to visible object, sound, odour, flavour and tangible object, but does not obtain these objects, he will be displeased.