[855] Herein, what are the six roots of accusation (anuvādamūla)?
Here a bhikkhu (bhikkhu) is angry and resentful. Whatever bhikkhu is angry and resentful, he dwells without respect and without deference toward the Teacher, dwells without respect and without deference toward the Dhamma, dwells without respect and without deference toward the Saṅgha, and does not fulfil the training. Whatever bhikkhu dwells without respect and without deference toward the Teacher, toward the Dhamma …, toward the Saṅgha …, and does not fulfil the training — he generates accusation in the Saṅgha. Whatever accusation there is, it is for the harm of many people, for the unhappiness of many people, for the loss, harm, and suffering (dukkha) of many people, of devas and humans. If you should see such a root of accusation either internally or externally, then you should strive for the abandoning of that same evil root of accusation. If you should not see such a root of accusation either internally or externally, then you should practise so that that same evil root of accusation does not flow in upon you in the future. Thus there is the abandoning of that evil root of accusation; thus there is the non-inflow of that evil root of accusation in the future.
Furthermore, a bhikkhu is denigrating and domineering … he is envious and miserly; he is deceitful and fraudulent; he is of evil desires and wrong view; he is an adherer to his own views, holding them tenaciously, relinquishing them with difficulty. Whatever bhikkhu is an adherer to his own views, holding them tenaciously, relinquishing them with difficulty, he dwells without respect and without deference toward the Teacher, dwells without respect and without deference toward the Dhamma, dwells without respect and without deference toward the Saṅgha, and does not fulfil the training. Whatever bhikkhu dwells without respect and without deference toward the Teacher, toward the Dhamma …, toward the Saṅgha …, and does not fulfil the training — he generates accusation in the Saṅgha. Whatever accusation there is, it is for the harm of many people, for the unhappiness of many people, for the loss, harm, and suffering of many people, of devas and humans. If you should see such a root of accusation either internally or externally, then you should strive for the abandoning of that same evil root of accusation. If you should not see such a root of accusation either internally or externally, then you should practise so that that same evil root of accusation does not flow in upon you in the future. Thus there is the abandoning of that evil root of accusation; thus there is the non-inflow of that evil root of accusation in the future.
These are the six roots of accusation.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.