“On one occasion, while the Buddha and his followers were on a journey to Baranasi they came to a field where there was a spirit-shrine. Not far from the shrine, a brahmin was ploughing the field; seeing the brahmin the Buddha sent for him. When he arrived, the brahmin made obeisance to the shrine but not to the Buddha. To him the Buddha said, “Brahmin, by paying respect to the shrine you are doing a meritorious deed.” That made the brahmin happy. After thus putting him in a favourable frame of mind, the Buddha, by his supernormal power, brought forth the golden stupa of Kassapa Buddha and let it remain visible in the sky. The Buddha then explained to the brahmin and the other bhikkhus that there were four classes of persons worthy of a stupa. They are: the Buddhas (Tathagatas) who are homage-worthy and perfectly self-enlightened, the Paccekabuddhas, the Ariya disciples, and the Universal Monarchs. He also told them about the three types of stupas erected in honour of these four classes of persons. The stupas where corporeal relics are enshrined are known as Sariradhatu cetiya; the stupas and figures made in the likeness of the above four personages are known as Uddissa cetiya; and the stupas where personal effects like robes, bowls, etc. of those revered personages are enshrined are known as Paribhoga cetiya. The Bodhi tree is also included in the Paribhoga cetiya. The Buddha then stressed the importance of paying homage to those who are worthy of veneration.

Then the Buddha spoke in verse as follows:

Verse 195: He pays homage to those who are worthy of veneration, whether they are the Buddhas or their disciples who have overcome obstacles (to Insight Development) and have rid themselves of sorrow and lamentation.

Verse 196: The merit gained by such a person who pays homage to those who have been freed from moral defilements and have nothing to fear, cannot be measured by anyone, as this much or that much. At the end of the discourse the brahmin attained Sotapatti Fruition”

-Dhp 195 & 196

“One should surely practice giving and sharing and one should surely make merit. For merit is helpful to those who have become gods. For merit is helpful to those who have become humans. For merit is helpful to those who have become monks.”

-AN 5.31 Sumanā Sutta

“Mendicants, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness. What four? Firstly, a noble disciple has experiential confidence in the Buddha … This is the first kind of overflowing merit, overflowing goodness that nurtures happiness.

Furthermore, a noble disciple has experiential confidence in the teaching … This is the second kind of overflowing merit, overflowing goodness that nurtures happiness.

Furthermore, a noble disciple has experiential confidence in the Saṅgha … This is the third kind of overflowing merit, overflowing goodness that nurtures happiness.

Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness. These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.”

-SN 55.31, Paṭhamapuññābhisandasutta

“This is what should be done by one who is skilled in goodness, and who knows the path of peace: let them be able and upright, straightforward and gentle in speech, humble and not conceited, contented and easily satisfied, unburdened with duties and frugal in their ways. Peaceful and calm and wise and skillful, not proud or demanding in nature.”

-Khp 9, Karaniya Metta Sutta

“ It’s good for a mendicant, whenever they encounter it, to overcome gain … loss … fame … disgrace … honor … dishonor … wicked desires … bad friendship.

What advantage does a mendicant gain by overcoming these eight things?

The distressing and feverish defilements that might arise in someone who lives without overcoming these eight things do not arise when they have overcome them. This is the advantage that a mendicant gains by overcoming these eight things.

So, mendicants, you should train like this: ‘Whenever we encounter it, we will overcome gain … loss … fame … disgrace … honor … dishonor … wicked desires … bad friendship.’ That’s how you should train.”

-AN 8.7, Devadattavipattisutta

“Bhikkhus, I say that the destruction of the taints is for one who knows and sees, not for one who does not know and see. Who knows and sees what? Wise attention and unwise attention. When one attends unwisely, unarisen taints arise and arisen taints increase.

When one attends wisely, unarisen taints do not arise and arisen taints are abandoned.

Like a fine horse under the whip, be keen and full of urgency.

With faith, ethics, and energy, immersion, and investigation of principles,

accomplished in knowledge and conduct, mindful, give up this vast suffering.

-MN 2, Sabbāsavasutta

“Identity view, doubt, misapprehension of precepts and observances, sensual desire, and ill will.  These are the five lower fetters.”

-AN 10.13, Saṁyojanasutta

“With the wasting away of [the first] three fetters, he is one who has seven more times at most. Having transmigrated and wandered on among devas and human beings, he will put an end to stress.”

-AN 3.86, Sekhin Sutta

“There is a path, Ānanda, a way to the abandoning of the five lower fetters; that someone, by relying on that path, on that way, shall know and see and abandon the five lower fetters—this is possible. Just as, when there is a great tree standing possessed of heartwood, it is possible that someone shall cut out its heartwood by cutting through its bark and sapwood, so too, there is a path…this is possible.”

-MN 64: Mahāmālukyasutta

“One must cut off five, abandon five, ond must develop a further five.

A bhikkhu who has surmounted five ties is called a crosser of the flood.”

-SN 1.5, Katichindasutta

“Faith is here a man’s best treasure;

Dhamma practised well brings happiness;

Truth is really the sweetest of tastes;

One living by wisdom they say lives best.”

-SN 1.73, Vittasutta

And what is the happiness of blamelessness?  It’s when a noble disciple has blameless conduct by way of body, speech, and mind.  When he reflects on this, he’s filled with pleasure and happiness.  This is called ‘the happiness of blamelessness’.

-AN 4.62, Ānaṇyasutta

Worthy deeds of body, verbal worthy deeds, worthy deeds of mind, worthy resolutions: when your deeds have been worthy, you get worthy benefits.

Those happy with these benefits flourish in the Buddha’s teaching. May you and all your relatives be healthy and happy!”

-AN 3.155, Pubbaṇhasutta

References:

https://suttafriends.org

https://suttacentral.net

tipitaka.net