AN 6.49 Two monks separately come to the Buddha and speak of awakening in terms of letting go conceit. The Buddha affirms that they are, in fact, awakened, and that such indirect means are the proper way to make such declarations.
AN 6.50 Just as a tree without leaves cannot grow, sense restraint is the foundation for spiritual growth.
AN 6.51 Venerables Ānanda and Sāriputta discuss how a mendicants gets to further their learning and understanding.
AN 6.52 The Buddha explains to the brahmin Jāṇussoṇī the ambition, quest, commitment, insistence, and ultimate goal of aristocrats, brahmins, householders, women, bandits, and ascetics.
AN 6.53 With a series of vivid similes, the Buddha shows how diligence leads to benefits in both this life and the next.
AN 6.54 The monk Dhammika annoys both the monks and the layfolk so badly that they banish him. He comes to the Buddha, who consoles him and raises his spirits with a story, while at the same time showing him the error of his ways.

AN 6.43 When going for a bath, the Buddha encounters a giant royal elephant. But a spiritual giant is even more impressive.
AN 6.44 In response to criticism, the Buddha explains that it is difficult to compare the spiritual development of different individuals, so we should not be judgmental.
AN 6.45 Poor people suffer when they get in debt. Spiritual practitioners who are devoid of good qualities suffer in a similar way.
AN 6.46 In a discourse evidently set some time after the Buddha’s passing, Venerable Mahācunda urges different groups of meditators, whether they emphasize serenity or insight, to respect and support each other.
AN 6.47 The Buddha explains to the wanderer Moliyasīvaka how the teaching may be realized in the present life.
AN 6.48 The Buddha explains a brahmin how the teaching may be realized in the present life.

AN 6.31 Things leading to decline or non-decline.
AN 6.32 A god speaks on things leading to decline or non-decline.
AN 6.33 The Buddha recounts the events of the previous discourse.
AN 6.34 Mahāmoggallāna is visited by a Brahmā god who had formerly been a mendicant, and they discuss which of the gods are stream-enterers.
AN 6.35 Six kinds of perception that lead to wisdom.
AN 6.36 If a mendicant nurses six kinds of defilements it leads to bitterness and disputes in the Saṅgha.
AN 6.37 Seeing the laywoman Veḷukaṇṭakī preparing a meal for the Saṅgha, the Buddha celebrated by saying that giving is of great benefit when the donor and the recipient each possess three qualities.
AN 6.38 The Buddha rebuts a brahmin’s claim that there is no such thing as actions initiated by oneself.
AN 6.39 Greed, hate, and delusion are the roots of deeds.
AN 6.40 The Buddha explains to Venerable Kimbila the reasons why Buddhism lasts long after the Buddha’s demise.
AN 6.41 Even a simple block of wood can be perceived in different ways by a mendicant with advanced meditation.
AN 6.42 When visited by a noisy crowd, the Buddha speaks to his attendant Nāgita of his love of seclusion and solitude, and of his regard for forest mendicants.

AN 6.21 Even the gods know that some monks are falling away from their practice.
AN 6.22 In the past, future, and present, practicing six good qualities protects against decline.
AN 6.23 Sensual pleasures are perilous.
AN 6.24 A mendicant who has fully mastered meditation could even split apart the Himalayas.
AN 6.25 The six recollections are a way to escape from greed.
AN 6.26 Mahākaccāna teaches that the six recollections are a way to escape from greed and lead to a mind as vast as space.
An 6.27 The right time to visit an esteemed mendicant is when you need spiritual guidance and support.
AN 6.28 Some senior mendicants discuss the right time to see an esteemed mendicant, and Mahākaccāna answers by quoting the Buddha from AN 6.27.
AN 6.29 When the Buddha asks about the topics for recollection, a monk reveals his ignorance. Ānanda then gives an unusual list of five recollections, which the Buddha supplements with a sixth.
AN 6.30 There are things in the world considered to be unsurpassed, but none of them compare with the Dhamma.

AN 6.11 Six warm-hearted qualities practiced among the mendicants.
AN 6.12 Six warm-hearted qualities practiced among the mendicants.
AN 6.13 The Buddha’s teachings are effective, so we can’t claim to have practiced them fully if we’re still afflicted by the various forms of suffering.
AN 6.14 A mendicant who lives well and doesn’t waste time will have a good death.
AN 6.15 A mendicant who lives well and doesn’t waste time dies without regret.
AN 6.16 A sick householder is consoled by his wife, who says there is no need for him to be worried about dying, as she is well able to support the family and practice the Dhamma. He recovers, and visits the Buddha to sing the praises of his kind and wise wife.
AN 6.17 Neither a king nor a mendicant gets anything accomplished if they just sleep all the time.
AN 6.18 Those whose livelihood is the killing of animals do not prosper.
AN 6.19 Many of those who practice mindfulness of death don’t do so urgently enough. Death might come to us at any moment.
AN 6.20 A method for recollecting one’s own death that leads to urgency, diligence, and joy.

AN 6.01 A mendicant is worthy of gifts because of equanimity for the six senses.
AN 6.02 A mendicant is worthy of gifts because of the six higher knowledges.
AN 6.03 A mendicant is worthy of gifts because of six faculties.
AN 6.04 A mendicant is worthy of gifts because of six powers.
AN 6.05 A steed is worthy of the king for six reasons, and a mendicant is worthy for six similar reasons.
AN 6.06 A steed is worthy of the king for six reasons, and a mendicant is worthy for six similar reasons.
AN 6.07 A steed is worthy of the king for six reasons, and a mendicant is worthy for six similar reasons.
AN 6.08 Six things that are unsurpassable.
AN 6.09 Six topics for recollection.
AN 6.10 The Buddha teaches his relative Mahānāma that a noble disciple often practices the six recollections, which lead to joy and peace.

The factors that are needed for insight, the complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of stinginess, deceit, deviousness, obstinacy, aggression, conceit, arrogance, vanity, negligence.

The factors that need to be developed for insight, complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, hate, delusion, anger,hostility, disdain, contempt, jealousy.

Why a monk, nun, various ascetics etc. are  cast down to hell or raised up to heaven.

5.272 - Qualities of one who is appointed to assign meals.
5.273 - 5.285 Qualities of one who is appointed to assign lodgings, and other monastery responsibilities.