If he stops, all is well. If he does not stop, he commits an offense of wrong conduct. If those who hear about it do not say anything, they commit an offense of wrong conduct. That monk, even if he has to be pulled into the Sangha, should be corrected like this: “No, venerable, the monks are not acting out of favoritism, ill will, confusion, and fear. Venerable, you’re a corrupter of families and badly behaved. Your bad behavior has been seen and heard about, and the families corrupted by you have been seen and heard about. Leave this monastery; you’ve stayed here long enough.” They should correct him a second and a third time. If he stops, all is well. If he does not stop, he commits an offense of wrong conduct. Should press him: “And, monks, he should be pressed like this. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk so-and-so, who has had a legal procedure of banishment done against him, is slandering the monks as acting out of favoritism, ill will, confusion, and fear. And he keeps on doing it. If the Sangha is ready, it should press monk so-and-so to make him stop. This is the motion. Please, venerables, I ask the Sangha to listen. The monk so-and-so, who has had a legal procedure of banishment done against him, is slandering the monks as acting out of favoritism, ill will, confusion, and fear. And he keeps on doing it. The Sangha presses monk so-and-so to make him stop. Any monk who approves of pressing monk so-and-so to make him stop should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. … The Sangha has pressed monk so-and-so to make him stop. The Sangha approves and is therefore silent. I will remember it thus.’”