user10376: What are the common/widespread wrong meanings that people associate with or assign to the word 'gratitude'?
As we know, the society is made up largely of families, and those in turn are made of up relationships, which most commonly are underlied by sexuality, in turn often being related to guilt, as well as guilt based manipulations and control mechanisms. At the same time, we are inclined and even obliged to feel grateful towards our loved ones. So it is safe to assume that the obligation to be grateful and patterns of guilt (or other) based manipulations co-occur, and therefore can and probably tend to interact. And therefore it is also safe to assume that at least some part of the human species if suffering from views and actions rooted in a wrong understanding of gratitude.
Now, gratitude being such an important pillar of Enlightened teaching, what are some common roots and symptoms of false Gratitude which we should mindfully observe and then root out?

user13709: Gratitude conventionally manifests in the context of gift-giving.

AN8.31:1.1:  “Mendicants, there are these eight gifts.
AN8.31:1.2: What eight?
AN8.31:1.3: A person might give a gift after insulting the recipient.
AN8.31:1.4: Or they give out of fear.
AN8.31:1.5: Or they give thinking, ‘They gave to me.’
AN8.31:1.6: Or they give thinking, ‘They’ll give to me.’
AN8.31:1.7: Or they give thinking, ‘It’s good to give.’
AN8.31:1.8: Or they give thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’
AN8.31:1.9: Or they give thinking, ‘By giving this gift I’ll get a good reputation.’
AN8.31:1.10: Or they give thinking, ‘This is an adornment and requisite for the mind.’
AN8.31:1.11: These are the eight gifts.”

The first seven of these ways are somewhat "transactional" and often driven by assessment of gain/loss. Identity is therefore involved along with all attendant suffering. Indeed, there is a certain wrongness about suffering. And with such gifts one might say, "thanks for the gift" while feeling, "I wish for better and I will never wear that". Conventional gratitude is often entangled in wrongness arising out of attachments.
However, the eighth way is quite remarkable. Thinking "this is an adornment and requisite for the mind," one might be grateful for a single breath and live without wishes in this very moment.

10376: <p>What are the common/widespread wrong meanings that people associate with or assign to the word 'gratitude'?</p>
<p>As we know, the society is made up largely of families, and those in turn are made of up relationships, which most commonly are underlied by sexuality, in turn often being related to guilt, as well as guilt based manipulations and control mechanisms. At the same time, we are inclined and even obliged to feel grateful towards our loved ones. So it is safe to assume that the obligation to be grateful and patterns of guilt (or other) based manipulations co-occur, and therefore can and probably tend to interact. And therefore it is also safe to assume that at least some part of the human species if suffering from views and actions rooted in a wrong understanding of gratitude.</p>
<p>Now, gratitude being such an important pillar of Enlightened teaching, what are some common roots and symptoms of false Gratitude which we should mindfully observe and then root out?</p>
 13709: <p>Gratitude conventionally manifests in the context of gift-giving.</p>
<blockquote>
<p><a href="https://suttacentral.net/an8.31/en/sujato#an8.31:1.1" rel="nofollow noreferrer">AN8.31:1.1</a>:  “Mendicants, there are these eight gifts.<br />
<a href="https://suttacentral.net/an8.31/en/sujato#an8.31:1.2" rel="nofollow noreferrer">AN8.31:1.2</a>: What eight?<br />
<a href="https://suttacentral.net/an8.31/en/sujato#an8.31:1.3" rel="nofollow noreferrer">AN8.31:1.3</a>: A person might give a gift after insulting the recipient.<br />
<a href="https://suttacentral.net/an8.31/en/sujato#an8.31:1.4" rel="nofollow noreferrer">AN8.31:1.4</a>: Or they give out of fear.<br />
<a href="https://suttacentral.net/an8.31/en/sujato#an8.31:1.5" rel="nofollow noreferrer">AN8.31:1.5</a>: Or they give thinking, ‘They gave to me.’<br />
<a href="https://suttacentral.net/an8.31/en/sujato#an8.31:1.6" rel="nofollow noreferrer">AN8.31:1.6</a>: Or they give thinking, ‘They’ll give to me.’<br />
<a href="https://suttacentral.net/an8.31/en/sujato#an8.31:1.7" rel="nofollow noreferrer">AN8.31:1.7</a>: Or they give thinking, ‘It’s good to give.’<br />
<a href="https://suttacentral.net/an8.31/en/sujato#an8.31:1.8" rel="nofollow noreferrer">AN8.31:1.8</a>: Or they give thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’<br />
<a href="https://suttacentral.net/an8.31/en/sujato#an8.31:1.9" rel="nofollow noreferrer">AN8.31:1.9</a>: Or they give thinking, ‘By giving this gift I’ll get a good reputation.’<br />
<a href="https://suttacentral.net/an8.31/en/sujato#an8.31:1.10" rel="nofollow noreferrer">AN8.31:1.10</a>: Or they give thinking, ‘This is an adornment and requisite for the mind.’<br />
<a href="https://suttacentral.net/an8.31/en/sujato#an8.31:1.11" rel="nofollow noreferrer">AN8.31:1.11</a>: These are the eight gifts.”</p>
</blockquote>
<p>The first seven of these ways are somewhat &quot;transactional&quot; and often driven by assessment of gain/loss. Identity is therefore involved along with all attendant suffering. Indeed, there is a certain wrongness about suffering. And with such gifts one might say, &quot;thanks for the gift&quot; while feeling, &quot;I wish for better and I will never wear that&quot;. Conventional gratitude is often entangled in wrongness arising out of attachments.</p>
<p>However, the eighth way is quite remarkable. Thinking &quot;this is an adornment and requisite for the mind,&quot; one might be grateful for a single breath and live without wishes in this very moment.</p>
