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Translated from the Pali by Thanissaro Bhikkhu
Parajika 
Rules entailing expulsion from the Sangha (Defeat)
1. Should any bhikkhu — participating in the training and livelihood
of
the bhikkhus, without having renounced the training, without having
declared his weakness — engage in the sexual act, even with a female
animal, he is defeated and no longer in communion.
2. Should any bhikkhu, in the manner of stealing, take what is not
given from an inhabited area or from the wilderness — just as when,
in the taking of what is not given, kings arresting the criminal would
flog, imprison, or banish him, saying, "You are a robber, you are
a fool, you are benighted, you are a thief" — a bhikkhu in the
same way taking what is not given is defeated and no longer in
communion.
3. Should any bhikkhu intentionally deprive a human being of life,
or search for an assassin for him, or praise the advantages of death,
or incite him to die (thus): "My good man, what use is this
wretched, miserable life to you? Death would be better for you than
life," or with such an idea in mind, such a purpose in mind,
should in various ways praise the advantages of death or incite him to
die, he also is defeated and no longer in communion.
4. Should any bhikkhu, without direct knowledge, boast of a
superior human state, a truly noble knowledge and vision as present in
himself, saying, "Thus do I know; thus do I see," such that
regardless of whether or not he is cross-examined on a later occasion,
he — being remorseful and desirous of purification — might say,
"Friends, not knowing, I said I know; not seeing, I said I see
— vainly, falsely, idly," unless it was from over-estimation,
he also is defeated and no longer in communion.
Sanghadisesa
Rules entailing an initial and subsequent meeting of the Sangha
1. Intentional discharge of semen, except while dreaming, entails
initial and subsequent meetings of the Community.
2. Should any bhikkhu, overcome by lust, with altered mind, engage
in bodily contact with a woman, or in holding her hand, holding a lock
of her hair, or caressing any of her limbs, it entails initial and
subsequent meetings of the Community.
3. Should any bhikkhu, overcome by lust, with altered mind, address
lewd words to a woman in the manner of young men to a young woman
alluding to sexual intercourse, it entails initial and subsequent
meetings of the Community.
4. Should any bhikkhu, overcome by lust, with altered mind, speak
in the presence of a woman in praise of ministering to his own
sensuality thus: "This, sister, is the highest ministration, that
of ministering to a virtuous, fine-natured follower of the celibate
life such as myself with this act" — alluding to sexual
intercourse — it entails initial and subsequent meetings of the
Community.
5. Should any bhikkhu engage in conveying a man's intentions to a
woman or a woman's intentions to a man, proposing marriage or
paramourage — even if only for a momentary liaison — it entails
initial and subsequent meetings of the Community.
6. When a bhikkhu is building a hut from (gains acquired by) his
own begging — having no sponsor, destined for himself — he is to
build it to the standard measurement. Here the standard is this:
twelve spans, using the sugata span, in length (measuring outside);
seven in width, (measuring) inside. Bhikkhus are to be assembled to
designate the site. The site the bhikkhus designate should be without
disturbances and with adequate space. If the bhikkhu should build a
hut from his own begging on a site with disturbances and without
adequate space, or if he should not assemble the bhikkhus to designate
the site, or if he should exceed the standard, it entails initial and
subsequent meetings of the Community.
7. When a bhikkhu is building a large dwelling — having a sponsor
and destined for himself — he is to assemble bhikkhus to designate
the site. The site the bhikkhus designate should be without
disturbances and with adequate space. If the bhikkhu should build a
large dwelling on a site with disturbances and without adequate space,
or if he should not assemble the bhikkhus to designate the site, it
entails initial and subsequent meetings of the Community.
8. Should any bhikkhu, malicious, angered, displeased, charge a
(fellow) bhikkhu with an unfounded case involving defeat, (thinking),
"Surely with this I may bring about his fall from the celibate
life," then regardless of whether or not he is cross-examined on
a later occasion, if the issue is unfounded and the bhikkhu confesses
his anger, it entails initial and subsequent meetings of the
Community.
9. Should any bhikkhu, malicious, angered, displeased, using as a
mere ploy an aspect of an issue that pertains otherwise, charge a
bhikkhu with a case involving defeat, (thinking), "Surely with
this I may bring about his fall from the celibate life," then
regardless of whether or not he is cross-examined on a later occasion,
if the issue pertains otherwise, an aspect used as a mere ploy, and
the bhikkhu confesses his anger, it entails initial and subsequent
meetings of the Community.
10. Should any bhikkhu agitate for a schism in a Community in
concord, or should he persist in taking up an issue conducive to
schism, the bhikkhus should admonish him thus: "Do not, Ven. sir,
agitate for a schism in a Community in concord or persist in taking up
an issue conducive to schism. Let the venerable one be reconciled with
the Community, for a Community in concord, on complimentary terms,
free from dispute, having a common recitation, dwells in peace."
And should that bhikkhu, admonished thus by the bhikkhus, persist
as before, the bhikkhus are to rebuke him up to three times so as to
desist. If while being rebuked up to three times he desists, that is
good. If he does not desist, it entails initial and subsequent
meetings of the Community.
11. Should bhikkhus — one, two, or three — who are followers
and partisans of that bhikkhu, say, "Do not, Ven. sirs, admonish
that bhikkhu in any way. He is an exponent of the Dhamma, an exponent
of the Vinaya. He acts with our consent and approval. He knows, he
speaks for us, and that is pleasing to us," other bhikkhus are to
admonish them thus: "Do not say that, Ven. sirs. That bhikkhu is
not an exponent of the Dhamma and he is not an exponent of the Vinaya.
Do not, Ven. sirs, approve of a schism in the Community. Let the
venerable ones' (minds) be reconciled with the Community, for a
Community in concord, on complimentary terms, without dispute, with a
common recitation, dwells in peace."
And should those bhikkhus, thus admonished, persist as before, the
bhikkhus are to rebuke them up to three times so as to desist. If
while being rebuked up to three times by the bhikkhus they desist,
that is good. If they do not desist, it entails initial and subsequent
meetings of the Community.
12. In case a bhikkhu is by nature difficult to admonish — who,
when being legitimately admonished by the bhikkhus with reference to
the training rules included in the (Patimokkha) recitation, makes
himself unadmonishable (saying), "Do not, venerable ones, say
anything to me, good or bad; and I will not say anything to the
venerable ones, good or bad. Refrain, venerable ones, from admonishing
me" — the bhikkhus should admonish him thus: "Let the
venerable one not make himself unadmonishable. Let the venerable one
make himself admonishable. Let the venerable one admonish the bhikkhus
in accordance with what is right, and the bhikkhus will admonish the
venerable one in accordance with what is right; for it is thus that
the Blessed One's following is nurtured: through mutual admonition,
through mutual rehabilitation."
And should that bhikkhu, thus admonished by the bhikkhus, persist
as before, the bhikkhus are to be rebuke him up to three times so as
to desist. If while being rebuked up to three times he desists, that
is good. If he does not desist, it entails initial and subsequent
meetings of the Community.
13. In case a bhikkhu living in dependence on a certain village or
town is a corrupter of families, a man of depraved conduct — whose
depraved conduct is both seen and heard about, and the families he has
corrupted are both seen and heard about — the bhikkhus are to
admonish him thus: "You, Ven. sir, are a corrupter of families, a
man of depraved conduct. Your depraved conduct is both seen and heard
about; the families you have corrupted are both seen and heard about.
Leave this monastery, Ven. sir. Enough of your staying here."
And should that bhikkhu, thus admonished by the bhikkhus, say about
the bhikkhus, "The bhikkhus are prejudiced by favoritism,
prejudiced by aversion, prejudiced by delusion, prejudiced by fear, in
that for this sort of offense they banish some and do not banish
others," the bhikkhus are to admonish him thus: "Do not say
that, Ven. sir. The bhikkhus are not prejudiced by favoritism, are not
prejudiced by aversion, are not prejudiced by delusion, are not
prejudiced by fear. You, Ven. sir, are a corrupter of families, a man
of depraved conduct. Your depraved conduct is both seen and heard
about, and the families you have corrupted are both seen and heard
about. Leave this monastery, Ven. sir. Enough of your staying
here."
And should that bhikkhu, thus admonished by the bhikkhus, persist
as before, the bhikkhus are to rebuke him up to three times so as to
desist. If while being rebuked up to three times he desists, that is
good. If he does not desist, it entails initial and subsequent
meetings of the Community.
Aniyata
Indefinite rules
1. Should any bhikkhu sit in private, alone with a woman in a seat
secluded enough to lend itself (to the sexual act), so that a female
lay follower whose word can be trusted, having seen (them), might
describe it as constituting any of three cases — involving either
defeat, communal meetings, or confession — then the bhikkhu,
acknowledging having sat (there), may be dealt with for any of the
three cases — involving defeat, communal meetings, or confession —
or he may be dealt with for whichever case the female lay follower
described. This case is undetermined.
2. In case a seat is not sufficiently secluded to lend itself (to
the sexual act) but sufficiently so to address lewd words to a woman,
should any bhikkhu sit in private, alone with a woman in such a seat,
so that a female lay follower whose word can be trusted, having seen
them, would describe it as constituting either of two cases —
involving communal meetings or confession — then the bhikkhu,
acknowledging having sat (there), is to be dealt with for either of
the two cases — involving communal meetings or confession — or he
is to be dealt with for whichever case the female lay follower
described. This case too is undetermined.
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