“To reside in a suitable locality, to have done meritorious actions in the past and to set oneself in the right course — this is the greatest blessing. To have much learning, to be skillful in handicraft, well-trained in discipline, and to be of good speech— this is the greatest blessing. To support mother and father, to cherish wife and children, and to be engaged in peaceful occupation — this is the greatest blessing. To be generous in giving, to be righteous in conduct, to help one’s relatives, and to be blameless in action — this is the greatest blessing. To loathe more evil and abstain from it, to refrain from intoxicants, and to be steadfast in virtue — this is the greatest blessing. To be respectful, humble, contented and grateful; and to listen to the Dhamma on due occasions— this is the greatest blessing.”

-Khp 5, Mangala Sutta

“If, while checking in this way, you know: ‘This act of mind that I have done leads to hurting myself, hurting others, or hurting both. It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should be horrified, repelled, and disgusted by that deed. And being repelled, you should restrain yourself in future. But if, while checking in this way, you know: ‘This act with the mind that I have done doesn’t lead to hurting myself, hurting others, or hurting both. It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should live in rapture and joy because of this, training day and night in skillful qualities.”

-MN 61, Ambalaṭṭhikarāhulovādasutta

“Tissa, son of the Buddha’s maternal aunt, was at one time staying with the Buddha. He had become a bhikkhu only in his old age, but he posed as a senior bhikkhu and was very pleased when visiting bhikkhus asked his permission to do some service for him. On the other hand, he failed to perform the duties expected of junior bhikkhus; besides, he often quarrelled with the younger bhikkhus. Should anyone rebuke him on account of his behaviour he would go complaining to the Buddha, weeping, very much dissatisfied and very upset. The others also followed him to the presence of the Buddha. The Buddha told them not to harbour thoughts of enmity, for enmity could only be appeased by not harbouring enmity.

Then the Buddha spoke in verse as follows:

Verse 3: “He abused me, he ill-treated me, he got the better of me, he stole my belongings;”… the enmity of those harbouring such thoughts cannot be appeased.

Verse 4: “He abused me, he ill-treated me, he got the better of me, he stole my belongings;”… the enmity of those not harbouring such thoughts can be appeased. At the end of the discourse, one hundred thousand bhikkhus attained Sotapatti Fruition”.

-Dhp 3 & 4

“A rich lady of Savatthi had adopted Paveyya, an ascetic, as a son and was looking after his needs. When she heard her neighbours talking in praise of the Buddha, she wished very much to invite him to her house to offer him alms-food. So, the Buddha was invited and choice food was offered. As the Buddha was expressing appreciation (anumodana), Paveyya, who was in the next room, fumed with rage. He blamed and cursed the lady for venerating the Buddha. The lady heard him cursing and shouting and felt so ashamed that she could not concentrate on what the Buddha was saying. The Buddha told her not to be concerned about those curses and threats, but to concentrate only on her own good and bad deeds.

Then the Buddha spoke in verse as follows:

Verse 50: One should not consider the faults of others, nor their doing or not doing good or bad deeds. One should consider only whether one has done or not done good or bad deeds. At the end of the discourse the rich lady attained Sotapatti Fruition.”

-Dhp 50

“If a friend is a helper, the same in both pleasure and pain,

is of good counsel, and is one of compassion, a wise person will understand these four friends for what they are and associate with them, like a child associates with their mother.”

Ref: DN 31, Sigalovada Sutta: The Discourse to Sigala

“Good friends, companions, and associates are the whole of the spiritual life. A mendicant with good friends, companions, and associates can expect to develop and cultivate the Noble Eightfold Path.

“And how does a mendicant with good friends develop and cultivate the Noble Eightfold Path? It’s when a mendicant develops right view, which relies on seclusion, fading away, and cessation, and ripens as letting go. They develop right thought … right speech … right action … right livelihood … right effort … right mindfulness … right immersion, which relies on seclusion, fading away, and cessation, and ripens as letting go. That’s how a mendicant with good friends develops and cultivates the Noble Eightfold Path.

-SN 45.2 Upaḍḍha Sutta

“Monks, but in the noble Dhamma taught by me, I teach my followers a practice called, ‘udayatthagāmini.’ This leads solely to detachment, dispassion, cessation, peace, true knowledge, enlightenment and Nibbāna.

Monks, what is that udayatthagāmini practice? It’s when a noble disciple has unshakable confidence in the Buddha… the Dhamma… the Saṅgha… And he has virtue loved by the noble ones… leading to concentration. This is that udayatthagāmini practice which leads solely to detachment, dispassion, cessation, peace, true knowledge, enlightenment and Nibbāna.”

-SN 55.12 Brāhmaṇa Sutta

“And what is the Uposatha of the Noble Ones? It is the cleansing of the defiled mind through the proper technique. And how is the defiled mind cleansed through the proper technique?

“There is the case where the disciple of the noble ones recollects the Tathagata, thus: ‘Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.’ As he is recollecting the Tathagata, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when the head is cleansed through the proper technique. And how is the head cleansed through the proper technique? Through the use of cosmetic paste & clay & the appropriate human effort. This is how the head is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the disciple of the noble ones recollects the Tathagata… As he is recollecting the Tathagata, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the Brahma-Uposatha. He lives with Brahma [= the Buddha]. It is owing to Brahma that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the defiled mind is cleansed through the proper technique”.

-AN 3.70: Muluposatha Sutta

References:

https://suttafriends.org

https://suttacentral.net

tipitaka.net