AN 5.81 Senior mendicants with strong defilements are disliked.
AN 5.82 Senior mendicants with strong defilements are disliked.
AN 5.83 Senior mendicants who are manipulative and opportunistic are disliked.
AN 5.84 Qualities making a senior mendicant liked or disliked.
AN 5.85 A senior mendicant with no endurance is disliked.
AN 5.86 A senior mendicant is liked if they can analyze and explain the Dharma well, and if they are helpful in the monastery.
AN 5.87 A senior mendicant with morality, learning, who is a good speaker and successful meditator is liked.
AN 5.88 Even if a senior mendicant has many good qualities, they can still lead people astray if they have wrong view.
AN 5.89 Even if a mendicant is a trainee, they won’t progress if they don’t focus on practice. In brief.
AN 5.90 Even if a mendicant is a trainee, they won’t progress if they don’t focus on practice. In detail.

AN 5.77 The dangers of living in a wilderness among wild beasts and so on.

AN 5.78 The uncertainties of life may prevent your practice.

AN 5.79 When the teachers and leaders of the Saṅgha are not well practiced, their weakness will be passed down the generations.

AN 5.80 The Saṅgha may forsake the simple life and indulge in luxuries.

AN 5.71 Five meditations lead to freedom. The Buddha supplies five similes, which subtly illustrate five aspects of awakening.
AN 5.72 Five meditations lead to freedom. The Buddha supplies five similes, which subtly illustrate five aspects of awakening.
AN 5.73 The difference between someone who merely studies the letter of the Dharma, and someone who truly lives by it.
AN 5.74 The difference between someone who merely studies the letter of the Dharma, and someone who truly lives by it.
AN 5.75 Some warriors, like some monks, falter before the threat of battle, while others emerge victorious.
AN 5.76 Some warriors, like some monks, are killed or injured in battle, while others emerge victorious.

AN 5.61 Five meditations are very beneficial.
AN 5.62 Five meditations lead to the deathless.
AN 5.63  Noble growth for a male disciple.
AN 5.64 Noble growth for a female disciple.
AN 5.65 Qualifications for taking part in a discussion on Dharma.
AN 5.66 Qualifications for sharing Dharma.
AN 5.67 The four bases of psychic power, together with energy, lead to awakening.
AN 5.68 The Buddha developed the bases for psychic power, which lead to his awakening.
AN 5.69 Five meditations that lead to disillusionment with the world.
AN 5.70 Five meditations that lead to the end of defilements.

AN 5.51 The five hindrances weaken wisdom like side-channels weaken a river’s flow.
AN 5.52 The five hindrances are entirely unwholesome.
AN 5.53 Conditions that help meditation progress smoothly.
AN 5.54 Times that are supportive for meditation practice.
AN 5.55 A mother and son, though ordained as monk and nun, have sexual relations. The Buddha launches a powerful attack on the dangers of sex.
AN 5.56 A monk, dissatisfied with monastic life, seeks support from his mentor.
AN 5.57 Topics that are worthy regularly reflecting on, whether as a lay person or renunciant.
AN 5.58 When some wild young men show deep respect for the Buddha, a family elder is astonished.
AN 5.59 Things that are hard to find in someone who has gone forth when old.
AN 5.60 Things that are hard to find in someone who has gone forth when old.

AN 5.41 The legitimate purposes of wealth.
AN 5.42 A good person brings many blessings to their family.
AN 5.43 You don’t get good things by praying for them, but by how you live.
AN 5.44 If you give the best, you get the best.
AN 5.45 When offerings are used for deep meditation, the merit multiplies enormously.
AN 5.46 Kinds of spiritual success, in brief.
AN 5.47 Kinds of spiritual wealth, in detail.
AN 5.48 A wise person reflects on their nature, so they do not suffer when struck by loss.
AN 5.49 When King Pasenadi learns of the death of his beloved Queen Mallikā, the Buddha consoles him.
AN 5.50 Depressed by the death of Queen Bhaddā, King Muṇḍa of Rājagaha neglects his duties, and broods by the side of his beloved’s corpse. Venerable Nārada eases his grief.

AN 5.31 Princess Sumanā asks the Buddha about the karmic results of generosity, when other qualities are equal.
AN 5.32 Princess Cundī asks the Buddha about the best kind of confidence.
AN 5.33 Uggaha invites the Buddha for a meal, and asks him to advise his daughters, who about about to be married.
AN 5.34 The Buddha teaches General Sīha the benefits which he can see for himself in this life, and those in the next life, which he must take on faith.
AN 5.35 Five benefits of generosity for lay people.
AN 5.36 Gifts at the right time, in a appropriate way. The verses are the classic kāladāna blessing.
AN 5.37 Give and you shall receive. The verses are a classic blessing, beginning with Āyudo balado dhīro.
AN 5.38 When someone is a donor, they reap the benefits of association with the Saṅgha.
AN 5.39 Reasons why parents want to have children.
AN 5.40 How a virtuous family head is like a great tree in the mountains.

AN 5.21 If your basic practice is not there, you can’t go higher.
AN 5.22 If your basic practice is not there, you can’t go higher.
AN 5.23 The hindrances are like the corruptions in gold.
AN 5.24 Dharmas starting with morality naturally evolve to freedom.
AN 5.25 Right view leads to freedom when supported by five factors.
AN 5.26 Occasions when one can experience liberation.
AN 5.27 Develop measureless convergence of mind and five knowledges intuitively arise.
AN 5.28 Five kinds of noble right convergence, including similes.
AN 5.29 The benefits of walking meditation.
AN 5.30 The Buddha tells Venerable Nāgita how he dislikes noisy crowds, and wishes never to become famous.

AN 5.11 The five powers of a Realized One.
AN 5.12 Of the five powers, wisdom is chief.
AN 5.13 The five powers in brief.
AN 5.14 The five powers explained in detail.
AN 5.15 Where to look for the five powers.
AN 5.16 Wisdom is the chief of the five powers.
AN 5.17 By practicing but not teaching, one practices for one’s own good.
AN 5.18 By teaching but not practicing, one practices for the good of others.
AN 5.19 By neither teaching nor practicing, one doesn’t practice for anyone’ good.
AN 5.20 By both teaching and practicing, one practice for everyone’s good.