Upvote:1
The giving of gifts is discussed in AN8.33
A person might give a gift out of favoritism or hostility or stupidity or cowardice. Or they give thinking, ‘Giving was practiced by my father and my father’s father. It would not be right for me to abandon this family tradition.’ Or they give thinking, ‘After I’ve given this gift, when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’ Or they give thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’ Or they give a gift thinking, ‘This is an adornment and requisite for the mind.’
Rather than focus on the poisoned outcomes of ways of giving, it might be simplest to simply focus on the best way to give a gift. Specifically, the giving of alms is
an adornment and requisite for the mind
If we conduct all our giving in this manner, then the problem of giving gifts unpoisoned is solved.
However, there is also the matter of receiving gifts that were given with unwholesome (e.g., poisened) intent. From AN4.78:
And how is a religious donation purified by the recipient, not the giver? It’s when the giver is unethical, of bad character, but the recipient is ethical, of good character.
This is quite significant, because the recipient receives the gift as given, without resentment and with full acceptance.
Upvote:2
To blame a giver's generosity for a receiver's attachment, are we sure that this is the "right view"?
Agree that the "giver" needs to be skillful, i.e. with no malicious intentions when giving.
Upvote:4
Yes (I think some gifts may have a poisonous effect), and so perhaps should care who you give to, and what.
You might also be careful about what you accept -- someone who only accepts what they need might not have that problem.
Another problem (that could poisoning the giver) might be giving with or because of some attachment, e.g. because you want something in return.
Some of the famous Zen stories are about giving, e.g.: