How to work with praise and blame? What are the scriptural references to working with praise and blame from the Pali Canon?

I am specifically looking for answers with


Explanations on the significance of praise and blame, and how they relate to each other. 
Stories on how to work with praise and blame.


Examples from outside the Pali Canon are also welcome (other traditions, or non-scriptural), but preference will be given to answers that match the above.
What are the scriptural references to working with praise and blame from the Pali Canon?

Due to space, I'll answer with some excerpts but bear in mind that the full texts should be read for a better understanding:


  (1) Bhikkhus, when an uninstructed worldling meets with gain, he does
  not reflect thus: ‘This gain that I have met is impermanent,
  suffering, and subject to change.’ He does not understand it as it
  really is. (2) When he meets with loss … (3) … fame … (4) … disrepute
  … (5) … blame … (6) … praise … (7) … pleasure … (8) … pain, he does
  not reflect thus: ‘This pain that I have met is impermanent,
  suffering, and subject to change.’ He does not understand it as it
  really is.
  
  “Gain obsesses his mind, and loss obsesses his mind. Fame obsesses his
  mind, and disrepute obsesses his mind. Blame obsesses his mind, and
  praise obsesses his mind. Pleasure obsesses his mind, and pain
  obsesses his mind. He is attracted to gain and repelled by loss. He is
  attracted to fame and repelled by disrepute. He is attracted to praise
  and repelled by blame. He is attracted to pleasure and repelled by
  pain. Thus involved with attraction and repulsion, he is not freed
  from birth, from old age and death, from sorrow, lamentation, pain,
  dejection, and anguish; he is not freed from suffering, I say.
  
  “But, bhikkhus, (1) when an instructed noble disciple meets with gain,
  he reflects thus: ‘This gain that I have met is impermanent,
  suffering, and subject to change.’ He thus understands it as it really
  is. (2) When he meets with loss … (3) … fame … (4) … disrepute … (5) …
  blame … (6) … praise … (7) … pleasure … (8) … pain, he reflects thus:
  ‘This pain that I have met is impermanent, suffering, and subject to
  change.’ He thus understands it as it really is.
  
  “Gain does not obsess his mind, and loss does not obsess his mind.
  Fame does not obsess his mind, and disrepute does not obsess his mind.
  Blame does not obsess his mind, and praise does not obsess his mind.
  Pleasure does not obsess his mind, and pain does not obsess his mind.
  He is not attracted to gain or repelled by loss. He is not attracted
  to fame or repelled by disrepute. He is not attracted to praise or
  repelled by blame. He is not attracted to pleasure or repelled by
  pain. Having thus discarded attraction and repulsion, he is freed from
  birth, from old age and death, from sorrow, lamentation, pain,
  dejection, and anguish; he is freed from suffering, I say.
  
  “This, bhikkhus, is the distinction, the disparity, the difference
  between an instructed noble disciple and an uninstructed worldling.”  
  
  -AN 8.6, Worldly Principles (2)





  "'It's through adversity that a person's endurance may be known, and
  then only after a long period, not a short period; by one who is
  attentive, not by one who is inattentive; by one who is discerning,
  not by one who is not discerning': Thus was it said. And in reference
  to what was it said?
  
  "There is the case where a person, suffering loss of relatives, loss
  of wealth, or loss through disease, does not reflect: 'That's how it
  is when living together in the world. That's how it is when gaining a
  personal identity. When there is living in the world, when there is
  the gaining of a personal identity, these eight worldly conditions
  spin after the world, and the world spins after these eight worldly
  conditions: gain, loss, status, disgrace, blame, praise, pleasure, &amp;
  pain.' Suffering loss of relatives, loss of wealth, or loss through
  disease, he sorrows, grieves, &amp; laments, beats his breast, becomes
  distraught. And then there is the case where a person, suffering loss
  of relatives, loss of wealth, or loss through disease, reflects:
  'That's how it is when living together in the world. That's how it is
  when gaining a personal identity. When there is living in the world,
  when there is the gaining of a personal identity, these eight worldly
  conditions spin after the world, and the world spins after these eight
  worldly conditions: gain, loss, status, disgrace, blame, praise,
  pleasure, &amp; pain.' Suffering loss of relatives, loss of wealth, or
  loss through disease, he does not sorrow, grieve, or lament, does not
  beat his breast or become distraught.
  
  "'It's through adversity that a person's endurance may be known, and
  then only after a long period, not a short period; by one who is
  attentive, not by one who is inattentive; by one who is discerning,
  not by one who is not discerning': Thus was it said. And in reference
  to this was it said.  
  
  -AN 4.192, Traits





  Gain and loss, disrepute and fame,
  blame and praise, pleasure and pain:
  these conditions that people meet
  are impermanent, transient, and subject to change.
  
  A wise and mindful person knows them
  and sees that they are subject to change.
  Desirable conditions don’t excite his mind
  nor is he repelled by undesirable conditions.
  
  He has dispelled attraction and repulsion;
  they are gone and no longer present.
  Having known the dustless, sorrowless state,
  he understands rightly and has transcended existence.
  
  -AN 8.5, Worldly Principles (1)




Not to gain or loss
not to status or honor,
not to praise or blame,
not to pleasure or pain:
      everywhere
they do not adhere —
     like a water bead
     on a lotus.
     Everywhere
they are happy, the enlightened,
everywhere
un-defeated.


-Thag 14.2, Godatta



He whose doctrine is [judged as] demolished,
     defeated, by those judging the issue:
He laments, he grieves — the inferior exponent.
     "He beat me," he mourns.

These disputes have arisen among contemplatives.
     In them are elation, dejection.
Seeing this, one should abstain from disputes,
     for they have no other goal
     than the gaining of praise.

He who is praised there
     for expounding his doctrine
     in the midst of the assembly,
laughs on that account &amp; grows haughty,
     attaining his heart's desire.


-Sn 4.8, To Pasura



As a single slab of rock
won't budge in the wind,
so the wise are not moved
     by praise,
     by blame.


-Dhp 81