The only quotable vinaya I know of is quite cumbersome to use and uses quite archaic words as it is older than the PTS translations (131years old since printing)
the stories mentioned by Whynotme earlier are in the whole of the vinaya but these are of varying length as you will see here.
Mv.1.60-71 wrote:60.
At that time a novice, Kandaka by name, who was a follower of the venerable Upananda Sakyaputto, had sexual intercourse with a Bhikkhunî, Kandakâ by name. The Bhikkhus were annoyed, &c.: 'How can a novice abandon himself to such conduct?'
They told this thing to the Blessed One.
'I prescribe, O Bhikkhus, that you expel a novice (from the fraternity) in the following ten cases: When he destroys life; when he commits theft; when he commits impurity; when he is a liar; when he drinks strong drinks; when he speaks against the Buddha; when he speaks against the Dhamma; when he speaks against the Samgha; when he holds false doctrines; when he has sexual intercourse with Bhikkhunîs. In these ten cases I prescribe, O Bhikkhus, that you expel the novice (from the fraternity).'
Does not really fit to: types who should not be ordained as bhikkhus - a person who has sexually molested a bhikkhunī
This list is how every interessting, as it seems to be easier to resist as a novice then as a Bhikkhu if we look at the pārājikas in the Patimokkha
61.
At that time, &c.
'Let a eunuch, O Bhikkhus, who has not received the upasampadâ ordination, not receive it; if he [a eunuch who has not received the upasampadâ] has received it, let him be expelled (from the fraternity).'
Not so well formulated, maybe its a not so good translation. Also the word eunuch needs to be understood well. Neutered is not the same like eunuch. And this passage also does not really assume the case if neutering (if it is in any how related to eunuch) happens after upasampadâ ordination
62.
1. At that time there was a certain person of an old family, whose kinsmen had died away; he was delicately nurtured. Now this person of an old family, whose kinsmen had died away, thought: 'I am delicately nurtured; I am not able to acquire new riches or to augment the riches which I possess. What shall I do in order that I may live a life of ease and without pain?'
Then this person of an old family, whose kinsmen had died away, gave himself the following answer: 'There are the Sakyaputtiya Samanas, who keep commodious precepts and live a commodious life; they have good meals and lie down on beds protected from wind. What if I were to procure myself an alms-bowl and robes on my own account, and were to have my hair and beard cut off, to put on yellow robes, to go to the Ârâma, and to live there with the Bhikkhus.'
2. Then that person of an old family, whose kinsmen had died away, procured himself an alms-bowl and robes on his own account, had his hair and beard cut off, put on yellow robes, went to the Ârâma, and respectfully saluted the Bhikkhus. The Bhikkhus said to him: 'How many years, friend, have elapsed since your upasampadâ?'
'What does that mean, friends, "years elapsed since the upasampadâ?"'
'And who is your upagghâya, friend?'
'What does that word upagghâya mean, friends?'
The Bhikkhus said to the venerable Upâli: 'Pray, friend Upâli, examine this ascetic.'
3. Then that person of an old family, whose kinsmen had died away, when being examined by the venerable Upâli, told him the whole matter. The venerable Upâli told this thing to the Bhikkhus; the Bhikkhus told this thing to the Blessed One.
'Let a person, O Bhikkhus, who has furtively attached himself to the Samgha, if he has not received the upasampadâ ordination, not receive it; if he has received it, let him be expelled (from the fraternity).
'Let a person, O Bhikkhus, who has gone over to the Titthiyas' ( &c., as in chap. 61).
That points out very good about intention and that it is not so about of appearing similar to a Bhikkhu. So at least furtively in this case means: with wrong intentions but not so much furtively in a meaning of not public or not offical!
It more over includes even people having public or officla ordinated but have an intention like this men, going forth to have an "easy" life (need to think on the usual of older people if they have no more people to look for them, on many places ordination is often used as old age benefits.
63.
1. At that time there was a serpent who was aggrieved at, ashamed of, and conceived aversion for his having been born as a serpent. Now this serpent thought: 'What am I to do in order to become released from being a serpent, and quickly to obtain human nature?' Then this serpent gave himself the following answer: 'These Sakyaputtiya Samanas lead indeed a virtuous, tranquil, holy life; they speak the truth; they keep the precepts of morality, and are endowed with all virtues. If I could obtain pabbaggâ with the Sakyaputtiya Samanas, I should be released from bcing a serpent and quickly obtain human nature,'
2. Then that serpent, in the shape of a youth, went to the Bhikkhus, and asked them for the pabbaggâ ordination; the Bhikkhus conferred on him the pabbaggâ and upasampadâ ordinations.
At that time that serpent dwelt together with a certain Bhikkhu in the last Vihâra (near the boundary wall of the Getavana). Now that Bhikkhu, having arisen in the night, at dawn, was walking up and down in the open air. When that Bhikkhu had left (the Vihâra), that serpent, who thought himself safe (from discovery), fell asleep (in his natural shape). The whole Vihâra was filled with the snake's body; his windings jutted out of the window.
3. Then that Bhikkhu thought: 'I will go back to the Vihâra,' opened the door, and saw the whole Vihâra filled with the snake's body, the windings jutting out of the window. Seeing that he was terrified and cried out. The Bhikkhus ran up, and said to that Bhikkhu: 'Why did you cry out, friend?' 'This whole Vihâra, friends, is filled with a snake's body; the windings jut out of the window.'
Then that serpent awoke from that noise and sat down on his seat. The Bhikkhus said to him: 'Who are you, friend?' 'I am a serpent, reverend Sirs.' 'And why have you done such a thing, friend?' Then that Nâga told the whole matter to the Bhikkhus; the Bhikkhus told it to the Blessed One.
4. In consequence of that and on this occasion the Blessed One, having ordered the fraternity of Bhikkhus to assemble, said to that serpent: 'You serpents are not capable of (spiritual) growth in this doctrine and discipline. However, serpent, go and observe fast on the fourteenth, fifteenth, and eighth day of each half month; thus will you be released from being a serpent and quickly obtain human nature.'
Then that serpent, who thought, 'I am not capable of (spiritual) growth in this doctrine and discipline,' became sad and sorrowful, shed tears, made an outcry, and went away.
5. Then the Blessed One said to the Bhikkhus:
'There are two occasions, O Bhikkhus, on which a serpent (who has assumed human shape) manifests his true nature: when he has sexual intercourse with a female of his species, and if he thinks himself safe (from discovery) and falls asleep. These, O Bhikkhus, are the two occasions on which a serpent manifests his true nature.
'Let an animal, O Bhikkhus, that has not received the upasampadâ ordination, not receive it; if it has received it, let it be expelled (from the fraternity).'
This case points indirectly to human with a character like an animal or some kind of schizophrenic.
64.
1. At that time a certain young man deprived his mother of life. He was grieved, ashamed, and loathed this sinful deed. Now this young man thought: 'What am I to do to get rid of my sinful deed?' Then this young man gave himself this answer: 'These Sakyaputtiya Samanas lead indeed a virtuous, tranquil, holy life, &c. If I could obtain pabbaggâ with the Sakyaputtiya Samanas, I might get rid of my sinful deed.'
2. Then that young man went to the Bhikkhus and asked them for the pabbaggâ ordination. The Bhikkhus said to the venerable Upâli: 'Formerly , friend Upâli, a serpent in the shape of a youth received the pabbaggâ ordination with the Bhikkhus; pray, friend Upâli, examine this young man.' Then that young man, when examined by the venerable Upâli, told him the whole matter. The venerable Upâli told it to the Bhikkhus; the Bhikkhus told it to the Blessed One.
'Let a person, O Bhikkhus, that is guilty of matricide, if he has not received the upasampadâ ordination, not receive it; if he has received it, let him be expelled (from the fraternity).'
This seems to be a unnessesary addition to 63. If it was on the intent to prevent the reputation of the Sangha, its understandable, if not it seems just a rule to make it easier for the not-so-smart and .
65.
At that time a certain young man deprived his father of life (&c., as in chap.64).
'Let a person, O Bhikkhus, that is guilty of parricide, &c.'
like 64
66.
1. At that time a number of Bhikkhus were travelling on the road from Sâketa to Sâvatthi. On the road robbers broke forth, robbed some of the Bhikkhus, and killed some of them. Then royal soldiers came from Sâvatthi and caught some of the robbers; others of them escaped. Those who had escaped, received pabbaggâ with the Bhikkhus; those who had been caught, were led to death.
2. Then those who had been ordained, saw those robbers who were being led to death; seeing them they said: 'It is well that we have escaped; had we been caught, we should also be killed thus.' The Bhikkhus said to them: 'Why, what have you done, friends?' Then those (robbers) who had been ordained, told the whole matter to the Bhikkhus. The Bhikkhus told this thing to the Blessed One.
'Those Bhikkhus, O Bhikkhus, were Arahats. Let a person, O Bhikkhus, that has murdered an Arahat, if this person has not received the upasampadâ ordination, not receive it; if he has received it, let him be expelled (from the fraternity).'
If the saying of Buddha here is in realtion and not just a cause for his saying (which is btw a interesting question, as the stories seems to be less in relation with the quotes of the Buddha - a little similar like the Dhammapada stories) it was about hidding that they ordinated and would not really match the case to do not ordinate a Killer at all. Who is an Arahant?
67.
At that time a number of Bhikkhunîs were travelling on the road from Sâketa to Sâvatthi. On the road robbers broke forth, robbed some of the Bhikkhunîs, and violated some of them. Then royal soldiers (&c., as in chap. 66).
The Bhikkhus told this thing to the Blessed One.
'Let a person, O Bhikkhus, that has violated a Bhikkhunî (or, that has had sexual intercourse with a Bhikkhunî), (&c., as in chap. 66).
'Let a person, O Bhikkhus, that has caused a schism among the Samgha, &c.
'Let a person, O Bhikkhus, that has shed (a Buddha's) blood,' &c.
In this case it was also that they used ordiantion to hidde and the story does not give any information about the motivation. But here we have the person (unordinated) - schism problem which is somehow not solved. Also the question if this is the reason why layman traditionally abstain form Vinaya issuse and Dhamma interpretations.
68.
At that time a certain hermaphrodite had received pabbaggâ with the Bhikkhus; so karoti pi kârâpeti pi.
They told this thing to the Blessed One.
'Let a hermaphrodite, O Bhikkhus,' &c.
69.
1. At that time the Bhikkhus conferred, the upasampadâ ordination on a person that had no upagghâya (preceptor??).
They told this thing to the Blessed One.
'Let no one, O Bhikkhus, who has no upagghâya, receive the upasampadâ ordination. He who confers the upasampadâ ordination (on such a person), commits a dukkata offence.'
2. At that time the Bhikkhus conferred the upasampadâ ordination with the Samgha as upagghâya.
They told this thing to the Blessed One.
'Let no one receive the upasampadâ ordination with the Samgha as upagghâya (preceptor??). He who confers the upasampadâ ordination (in such a way), commits a dukkata offence.'
I don't uderstand the meaning of this one.
3. At that time the Bhikkhus conferred the upasampadâ ordination with a number of Bhikkhus as upagghâya (&c., as before).
4. At that time the Bhikkhus conferred the upasampadâ ordination with a eunuch as upagghâya, &c.; with a person that had furtively attached himself (to the Samgha) as upagghâya; with a person that was gone over to the Titthiyas as upagghâya; with an animal as upagghâya; with a person that was guilty of matricide as upagghâya; with a person that was guilty of parricide as upagghâya; with a person that had murdered an Arahat as upagghâya; with a person that had violated a Bhikkhunî as upagghâya; with a person that had caused a schism among the Samgha as upagghâya; with a person that had shed (a Buddha's) blood as upagghâya; with a hermaphrodite as upagghâya.
They told this thing to the Blessed One.
'Let no one,' &c. (as in the first clause).
This seems to be useless in regard of 64., 65,...
70.
1. At that time the Bhikkhus conferred the upasampadâ ordination on persons that had no alms-bowl. They received alms with their hands. People were annoyed, murmured, and became angry, saying, 'Like the Titthiyas.'
They told this thing to the Blessed One.
'Let no one, O Bhikkhus, receive the upasampadâ ordination without having an alms-bowl. He who confers the upasampadâ ordination (on a person that has not), commits a dukkata offence.'
2. At that time the Bhikkhus conferred the upasampadâ ordination on persons that had no robes. They went out for alms naked. People were annoyed (&c., as in § 1).
3. At that time the Bhikkhus conferred the upasampadâ ordination on persons that had neither alms-bowl nor robes. They went out for alms naked and (received alms) with their hands. People were annoyed (&c., as in § 1).
4. At that time the Bhikkhus conferred the upasampadâ ordination on persons that had borrowed alms-bowls. After the ordination (the owners) took their alms-bowls back; (the Bhikkhus) received alms with their hands. People were annoyed (&c. . . . . down to): 'Like the Titthiyas.'
They told this thing to the Blessed One.
'Let no one, O Bhikkhus, receive the upasampadâ ordination who has borrowed the alms-bowl. He who confers,' &c. (as in the first clause).
5. At that time the Bhikkhus conferred the upasampadâ ordination on persons that had borrowed robes. After the ordination (the owners) took their robes back; (the Bhikkhus) went out for alms naked. People were annoyed (&c., as in § 1 to the end).
6. At that time the Bhikkhus conferred the upasampadâ ordination on persons that had borrowed alms-bowls and robes, &c.
Understandable as it is very difficult to life a live with out that, but for one who has left house before he ordinates it might be difficult to gain such things like required which is not so the case if one is part of the Sangham.
If a person for expample has received of this things while having left the home before, he would appear like a Bhikkhu. Which would make the traditional giving and receiving back of the robe a little difficult (especially if this is not seens as a simply act to prove this)
71.
1. At that time the Bhikkhus conferred the pabbaggâ ordination on a person whose hands were cut off, on a person whose feet were cut off, whose hands and feet were cut off, whose ears were cut off, whose nose was cut off, whose ears and nose were cut off, whose fingers were cut off, whose thumbs were cut off, whose tendons (of the feet) were cut, who had hands like a snake's hood1, who was a hump-back, or a dwarf, or a person that had a goitre, that had been branded, that had been scourged, on a proclaimed robber, on a person that had elephantiasis, that was afflicted with bad illness, that gave offence (by any deformity) to those who saw him, on a one-eyed person, on a person with a crooked limb, on a lame person, on a person that was paralysed on one side, on a cripple, on a person weak from age, on a blind man, on a dumb man, on a deaf man, on a blind and dumb man, on a blind and deaf man, on a deaf and dumb man, on a blind, deaf and dumb man.
They told this thing to the Blessed One.
'Let no person, O Bhikkhus, whose hands are cut off, receive the pabbaggâ ordination. Let no person whose feet are cut off, receive the pabbaggâ ordination, &c. (each of the above cases being here repeated). He who confers the pabbaggâ ordination (on such persons), is guilty of a dukkata offence.'
This seems to be also much to general, while it is understandable that people who strongly depend on others will not easy be able to life a Bhikkhus life it seems to be strong discriminating. Alltrought this point is on the other hand also strongly ignored. There are many cases where the holy life is used also as feed for disabled and sick.