Can someone help me to find suttas on Self compassion QN: I'm looking for Buddha's teachings on self compassion. (Especially for lay practitioners.)
There are few verses which can be found in Dhammapada:

He, who by good deeds covers the evil he has done, illuminates this world like the moon freed from clouds.
(Dhp, verse 173)

Angulimala Sutta also represents forgiveness and self compassion if some mistakes has happened due to lack of mindfulness or by ignorance.
I personally think that self compassion is required otherwise we may fall in too much guilt instead of improving ourselves.
And by understanding our own suffering, we can understand the suffering of others and help them better. It will make this world a better place.

Update: At the beginning, I was asking for very specific suttas but I understood that there are less suttas directly connected to Self compassion. (So you can use any sutta which are relevant and makes sense.)
And I think there is a reason for it.
I feel that Buddha wanted to say, develop compassion in all directions (including inward &amp; outward). Because if we develop it only towards self or only others in either case, it will lead to Identification which will stop us from direct knowing and release.
He always mentioned it as whole.
I also found [SN 56.11] very relevant.

&quot;Mendicants, these two extremes should not be cultivated by one who has gone forth. What two? Indulgence in sensual pleasures, which is low, crude, ordinary, ignoble, and pointless. And indulgence in self-mortification, which is painful, ignoble, and pointless. Avoiding these two extremes, the Realized One woke up by understanding the middle way...&quot;

I hope everyone will participate. And you're free to edit and improve your answer if needed.^^
You may be interested in AN 3.99, which states that by developing yourself in body, virtue and mind, a trifling evil deed that is done, will not bog you down:

&quot;Suppose that a man were to drop a salt crystal into a small amount of
water in a cup. What do you think? Would the water in the cup become
salty because of the salt crystal, and unfit to drink?&quot;
&quot;Yes, lord. Why is that? There being only a small amount of water in
the cup, it would become salty because of the salt crystal, and unfit
to drink.&quot;
&quot;Now suppose that a man were to drop a salt crystal into the River
Ganges. What do you think? Would the water in the River Ganges become
salty because of the salt crystal, and unfit to drink?&quot;
&quot;No, lord. Why is that? There being a great mass of water in the River
Ganges, it would not become salty because of the salt crystal or unfit
to drink.&quot;
&quot;In the same way, there is the case where a trifling evil deed done by
one individual [the first] takes him to hell; and there is the case
where the very same sort of trifling deed done by the other individual
is experienced in the here &amp; now, and for the most part barely appears
for a moment.
'Now, a trifling evil act done by what sort of individual takes him to
hell? There is the case where a certain individual is undeveloped in
the body, undeveloped in virtue, undeveloped in mind [i.e.,
painful feelings can invade the mind and stay there], undeveloped in
discernment: restricted, small-hearted, dwelling with suffering.   A
trifling evil act done by this sort of individual takes him to hell.
'Now, a trifling evil act done by what sort of individual is
experienced in the here &amp; now, and for the most part barely appears
for a moment? There is the case where a certain individual is
developed in the body, developed in virtue, developed in mind
[i.e., painful feelings cannot invade the mind and stay there],
developed in discernment: unrestricted, large-hearted, dwelling with
the immeasurable. A trifling evil act done by this sort of individual
is experienced in the here &amp; now, and for the most part barely appears
for a moment.

From SN 42.8, we get a similar message:

&quot;There's the case, headman, where a certain teacher holds this
doctrine, holds this view: 'All those who take life are destined for a
state of deprivation, are destined for hell. All those who steal...
All those who indulge in illicit sex... All those who tell lies are
destined for a state of deprivation, are destined for hell.' A
disciple has faith in that teacher, and the thought occurs to him,
'Our teacher holds this doctrine, holds this view: &quot;All those who take
life are destined for a state of deprivation, are destined for hell.&quot;
There are living beings that I have killed. I, too, am destined for a
state of deprivation, am destined for hell.' He fastens onto that
view. If he doesn't abandon that doctrine, doesn't abandon that state
of mind, doesn't relinquish that view, then as if he were to be
carried off, he would thus be placed in hell.
&quot;[The thought occurs to him,] 'Our teacher holds this doctrine, holds
this view: 'All those who steal... All those who indulge in illicit
sex... All those who tell lies are destined for a state of
deprivation, are destined for hell.' There are lies that I have told.
I, too, am destined for a state of deprivation, am destined for hell.'
He fastens onto that view. If he doesn't abandon that doctrine,
doesn't abandon that state of mind, doesn't relinquish that view, then
as if he were to be carried off, he would thus be placed in hell.
&quot;There is the case, headman, where a Tathagata appears in the world,
worthy and rightly self-awakened, consummate in clear knowing &amp;
conduct, well-gone, a knower of the cosmos, unexcelled trainer of
those to be tamed, teacher of human &amp; divine beings, awakened,
blessed. He, in various ways, criticizes &amp; censures the taking of
life, and says, 'Abstain from taking life.' He criticizes &amp; censures
stealing, and says, 'Abstain from stealing.' He criticizes &amp; censures
indulging in illicit sex, and says, 'Abstain from indulging in illicit
sex.' He criticizes &amp; censures the telling of lies, and says, 'Abstain
from the telling of lies.'
&quot;A disciple has faith in that teacher and reflects: 'The Blessed One
in a variety of ways criticizes &amp; censures the taking of life, and
says, &quot;Abstain from taking life.&quot; There are living beings that I have
killed, to a greater or lesser extent. That was not right. That was
not good. But if I become remorseful for that reason, that evil deed
of mine will not be undone.' So, reflecting thus, he abandons right
then the taking of life, and in the future refrains from taking life.
This is how there comes to be the abandoning of that evil deed. This
is how there comes to be the transcending of that evil deed.
&quot;[He reflects:] 'The Blessed One in a variety of ways criticizes &amp;
censures stealing... indulging in illicit sex... the telling of lies,
and says, &quot;Abstain from the telling of lies.&quot; There are lies that I
have told, to a greater or lesser extent. That was not right. That was
not good. But if I become remorseful for that reason, that evil deed
of mine will not be undone.' So, reflecting thus, he abandons right
then the telling of lies, and in the future refrains from telling
lies. This is how there comes to be the abandoning of that evil deed.
This is how there comes to be the transcending of that evil deed.
&quot;Having abandoned the taking of life, he refrains from taking life.
Having abandoned stealing, he refrains from stealing. Having abandoned
illicit sex, he refrains from illicit sex. Having abandoned lies, he
refrains from lies. Having abandoned divisive speech, he refrains from
divisive speech. Having abandoned harsh speech, he refrains from harsh
speech. Having abandoned idle chatter, he refrains from idle chatter.
Having abandoned covetousness, he becomes uncovetous. Having abandoned
ill will &amp; anger, he becomes one with a mind of no ill will. Having
abandoned wrong views, he becomes one who has right views.
&quot;That disciple of the noble ones, headman — thus devoid of
covetousness, devoid of ill will, unbewildered, alert, mindful — keeps
pervading the first direction [the east] with an awareness imbued with
good will, likewise the second, likewise the third, likewise the
fourth. Thus above, below, &amp; all around, everywhere, in its entirety,
he keeps pervading the all-encompassing cosmos with an awareness
imbued with good will — abundant, expansive, immeasurable, without
hostility, without ill will. Just as a strong conch-trumpet blower can
notify the four directions without any difficulty, in the same way,
when the awareness-release through good will is thus developed, thus
pursued, any deed done to a limited extent no longer remains there, no
longer stays there.
&quot;That disciple of the noble ones — thus devoid of covetousness, devoid
of ill will, unbewildered, alert, mindful — keeps pervading the first
direction with an awareness imbued with compassion... appreciation...
equanimity, likewise the second, likewise the third, likewise the
fourth. Thus above, below, &amp; all around, everywhere, in its entirety,
he keeps pervading the all-encompassing cosmos with an awareness
imbued with equanimity — abundant, expansive, immeasurable, without
hostility, without ill will. Just as a strong conch-trumpet blower can
notify the four directions without any difficulty, in the same way,
when the awareness-release through equanimity is thus developed, thus
pursued, any deed done to a limited extent no longer remains there, no
longer stays there.&quot;