SuttaCentral
For those who use the Buddhist Monastic Code:
The Buddhist Monastic Code, Volumes I & II have received substantive revisions. Readers who have downloaded the BMC ebooks previously, should replace them with these updated versions. A changelog of the revisions is also available for review.
posted Sept. 16
Thanks for the link to the changelog.
I spotted it was recentây revised and was curious.
Any details as to the nature of the revisions?
You can read them all in the change log. I couldnât find anything juicy. Mostly just tweaking permutations and refining exceptions. For most it gives both the old and the new.
Heâs translating paášá¸aka as âneuterâ 
rather than leaving it untranslated or using eunuch.
I didnât get past reading the changelog further than PJ1
Whatâs your preferred rendering? Iâm still undecided!
This is going to be long and a fair deviation from the OP.
I donât mind neuter, because it doesnât really mean anything with regard to currently exisiting genders and speaks to 3 of the 5 kinds of pandaka. Not to be mistaken for neutrios or neutral.
I ran the concept of pandaka past my trans-masc and genderqueer friends a while back and we decided androgyne might work. It means something, but isnât in common use (see recent Gender Census results). The LGBTQIA+ Wiki offers some hypersexual xenogenders which might fit but are pretty obscure.
I donât think that we currently have a modern gender identity or gender role which matches how the pandaka is described in the early texts. I see it as more a gender role, where the lines between gender and sexuality are not as rigid as they currently are. Western/modern trans culture has worked to distance gender and sexuality from each other. However, not even 100 years ago this wasnât the case. Reading âA Short History of Trans Mysogynyâ by Jules Gill-Peterson this is well illustrated and how, to an extent, this is a product of colonialism. The section of Hijra was great.
I think that Ven Vimalaâs essay is pretty on point in terms of identifying what a paášá¸aka is not.
Re-reading their essay, I am reminded of the vinaya explanation of the pandaka who propositions navaka monks, fat novices and then elephant trainers, with the elephant trainers having sex with the pandaka and then complaining. This sounds a bit like a watered down trans-panic situation (see Gill-Petersonâs book for intense accounts of this). There was clearly a level of predjudice towards pandakas, but also at least a few who were hypersexual and therefore not suited to monastic life.
I feel very strongly that the word hermaphrodite should not be used when referring to humans, as it is considered a slur by the intersex community, references transmedicalism and medicalised ideas of gender.
Iâm not sure I have made anything any clearer with this post!
Okay, no well, yes thatâs about what I thought. I do think thereâs also a supernatural dimension to the pandaka, which is even less amenable to being tamed by modern categories. Perhaps it is, after all, one of those untranslatable words.
The real meaning of pandaka has been very well explained by Venerable @Vimala in this post! 
I totally agree about the non translation (unless Ven Vimala is correct.
I somewhat agree about the supernatural thing. I would certainly like to pass it off that way for the sake of my own convenience. However, we can also consider that that magic is the magic of being gender non-conforming. The history of gnc folks is that they were often considered holders of supernatural power due to their life outside of the binary. Even now, the horrendous kickback against the existence of trans people could be understood as being due to our non confirming trans magic! 
Itâs terrible for capitalism.
Iâm thinking of the pandaka on the full moon, so awesome, we need a word like wereweird.
True, but with regular lust rather than blood lust.
I would say the original meaning of pandaka is âhijraâ. But the hijra community is largely misunderstood outside of India. I feel leaving it untranslated is better.