I think their equivalents can be found in the Brahmajāla and Anumāna Suttas.
Being one who exalts himself (attukkaṃsako) and disparages others (paravambhī).
Being harsh and spiteful (makkhī paḷāsī).
Being a fault-finder on account of his wrath (kodhahetu upanāhī).
Being one who, when reproved, blurts out reproof against the reprover (codito codakena codakaṃ paṭippharati).
Being one who, when reproved, disparages the reprover for the reproof (codito codakena codakaṃ apasādeti).
Being one who, when reproved, rounds on the reprover for the reproof (codito codakena codakassa paccāropeti).
“If, bhikkhus, others speak in dispraise of me, or in dispraise of the Dhamma, or in dispraise of the Sangha, you should not give way to resentment, displeasure, or animosity against them in your heart. For if you were to become angry or upset in such a situation, you would only be creating an obstacle for yourselves. If you were to become angry or upset when others speak in dispraise of us, would you be able to recognize whether their statements are rightly or wrongly spoken?”
“Certainly not, Lord.”
“If, bhikkhus, others speak in dispraise of me, or in dispraise of the Dhamma, or in dispraise of the Sangha, you should unravel what is false and point it out as false, saying: ‘For such and such a reason this is false, this is untrue, there is no such thing in us, this is not found among us.’
“And if, bhikkhus, others speak in praise of me, or in praise of the Dhamma, or in praise of the Sangha, you should not give way to jubilation, joy, and exultation in your heart. For if you were to become jubilant, joyful, and exultant in such a situation, you would only be creating an obstacle for yourselves. If others speak in praise of me, or in praise of the Dhamma, or in praise of the Sangha, you should acknowledge what is fact as fact, saying: ‘For such and such a reason this is a fact, this is true, there is such a thing in us, this is found among us.’
Being stubborn and arrogant (thaddho atimānī).
Being one who, when reproved, shelves the question by asking the reprover another, answers off the point, and evinces temper and ill-will and sulkiness (codito codakena aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti).