Whenever there is mana, or conviction that one is superior in any way to others or even some delimitation between "them" and "us", with no benevolence, these are moments of akusala-citta, citta that are not good, realities that are harmful.
 When we really understand the characteristics of kusala, we are able to develop all kinds of kusala.  Even without money to donate, there still are minor things that can be conceded.  If one really cannot give up things because of one's possessiveness, but still wants to have a peaceful citta or to eradicate kilesa and become a sotapanna, would one be able to relinquish anything?  Each person has accumulated kusala and akusala differently.  Thus, one should examine one's citta whether one is still very possessive or can one begin to sacrifice things to benefit others, little by little.  When it becomes a habit, it would be a powerful paccaya that attenuates clinging to nama-dhamma and rupa-dhamma that one takes for self, contributing to the development of panna until panna is sharp and strong enough to realize nibbana.  When those who want to eradicate kilesa (but are still content when kilesa, such as conceit or jealousy, arises,) are told to attenuate akusala tendencies and be glad in others' happiness, or to have metta even for those who are evil, could they do it? Those satisfied to be angry, degrading, conceited, or jealous, would be unable to do so.  To abandon kilesa is something that cannot be done all at once, but only gradually, by developing panna to arises little by little.  Those who really want to eradicate kilesa would know how to develop every kind of kusala, not only practice dana and jealously guard other akusala.  Some might wish for peace because there is much restlessness and agitation each day.  Thoughts bring anger, complications, trouble, and anxiety because there is no examination of the citta of the moment, but rather of the person one is angry with.  As the way we reflect about others bring akusala, the citta would become uneasy, agitated, and anxious.  When one knows one is anxious, one desires peace without realizing that if there were no anger, there would be no unpleasantness.  When one is angry, one feels uneasy, anxious, disturbed, which is akusala, a reality that is harmful.

 If we are able to be mindful at the moment of anger, and examine other people in a way that brings metta, mudita and upekkha, there could be peace immediately.  Because the moment that citta has metta, mudita or upekkha, is kusala, (without lobha, dosa or moha,) it is calm.  All kusala-citta are peaceful.  Therefore, if one desires to eradicate kilesa, one must develop every kind of kusala, not only dana-kusala.