Giving Thanks

Now at that time Monks did not give thanks in a dining hall. People looked down upon, criticized, spread it about, saying: How can these Ascetics, sons of the Sakyans, not give thanks in a dining hall? Monks heard these people who... spread it about. Then these Monks told this matter to The Perfectly Enlightened One. Then The Perfectly Enlightened One, on this occasion, having given reasoned talk, addressed the Monks, saying:

I allow you, Monks, to give thanks in a dining hall.

...I allow you, Monks, to give thanks in a dining hall through a Monk who is an elder.

...I allow, Monks, four or five Monks who are elders or next (in age) to the elders to wait in a dining hall.

I allow you, Monks, if there is a reason, to go away, having asked (permission from) the Monk immediately next (to you).

(Reference: The Book of the Discipline (Vinaya-Pitaka), Vol. 5: Mahavagga by I.B. Horner)

In this Teaching from Gotama Buddha, he shares guidance for Ordained Practitioners, who are Teachers, to give thanks to the Household Practitioners for the offerings and gifts received such as food.

It would be unwise for Ordained Practitioners or Teachers to accept offerings and gifts without expressing gratitude and appreciation.

While Ordained Practitioners and Teachers invest enormous amounts of time, effort, energy, and resources to share these Teachings and Students are taught to be polite, kind, friendly, and respectful to the Teachers, Ordained Practitioners and Teachers should also be polite, kind, friendly, and respectful to Household Practitioners for the time, effort, energy, and resources they invest in making offerings and sharing gifts. In this way, there is mutual respect, gratitude, and appreciation.

Just as there is mutual support between Ordained Practitioners and Teacher with their Students, there needs to be mutual politeness, kindness, friendliness, and respect.

This will ensure all Practitioners are practicing generosity with wholesome moral conduct infused with loving-kindness and compassion.

Loving-kindness (Pāli: mettā) is active goodwill towards all beings without judgment. A genuine interest in seeing all beings be well.

Compassion (Pāli: karuṇā) is concern for the misfortunes of others.