[643] Furthermore, bhikkhus, a bhikkhu is denigrating (makkhī) and domineering (paḷāsī) … He is envious (issukī) and stingy (macchari) … He is crafty (saṭha) and deceitful (māyāvī) … He has evil wishes (pāpiccha) and wrong view (micchādiṭṭhi) … He adheres to his own views (sandiṭṭhiparāmāsī), holds them tenaciously, and relinquishes them with difficulty. Bhikkhus, that bhikkhu who adheres to his own views, holds them tenaciously, and relinquishes them with difficulty dwells without respect and without deference toward the Teacher, toward the Dhamma …, and toward the Saṅgha too he dwells without respect and without deference, and he does not fulfill the training. Bhikkhus, that bhikkhu who dwells without respect and without deference toward the Teacher, toward the Dhamma …, toward the Saṅgha …, and who does not fulfill the training, gives rise to accusation (anuvāda) in the Saṅgha—an accusation that is for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering (dukkha) of devas and humans. If, bhikkhus, you should perceive such a root of accusation either within yourselves or in others, then, bhikkhus, you should strive for the abandoning of that very evil root of accusation. If, bhikkhus, you should not perceive such a root of accusation either within yourselves or in others, then, bhikkhus, you should practice so that that very evil root of accusation does not flow forth in the future. Thus there comes to be the abandoning of that evil root of accusation; thus there comes to be the non-flowing-forth of that evil root of accusation in the future. These six roots of accusation are the root of the legal issue arising from accusation (anuvādādhikaraṇa).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.