There are a couple of minor edits. Here is the latest version of my translation:
The third section for recitation
At that time the full ordination had been given to women who lacked genitals, with incomplete genitals, who did not menstruate, who menstruated continuously, who always wore menstrual pads, who were incontinent (1), who had genital prolapse (2), who were without sexual organs (3), who were manlike (4), who had fistula (5), who were hermaphrodites. They told the Master and he said:
“The nun who is giving the full ordination should ask about the twenty-four obstructions.
And it should be done in this way: ʻDo you lack genitals? Are your genitals incomplete? Are you without menstruation? Do you menstruate continuously? Do you always wear a menstrual pad? Are you incontinent? Do you have genital prolapse? Do you lack sexual organs? Are you manlike? Do you have fistula? Are you a hermaphrodite? Do you have any of these diseases: leprosy, abscesses (6), mild leprosy (7), tuberculosis, or epilepsy? Are you human? Are you a woman? Are you a free woman? Are you free from debt? Are you employed by the King? Do you have permission from your parents and husband? Are you twenty years old? Do you have a full set of bowl and robes? What is your name? What is the name of your preceptor?ʼ”
(1) Paggharantī. Sp.1.285 says: Paggharantīti savantī; sadā te muttaṃ savatīti vuttaṃ hoti, “Paggharantī means flowing. It is said, ‘Their urine is always flowing.ʼ”
(2) Sikharaṇī. Sp.1.285 says: Sikharaṇīti bahinikkhantaāṇimaṃsā, “Sikharaṇī means a piece of flesh is protruding outside.”
(3) Itthipaṇḍaka. Although I have rendered paṇḍaka as “eunuch”, it does not seem right to translate itthipaṇḍaka as “female eunuch”, which is largely meaningless, especially so in an ancient Indian context. It seems the idea of a paṇḍaka expanded over time and that the itthipaṇḍaka may refer to this expanded category, see The meaning of paṇḍaka in light of the Vedic and Jain scriptures. According to Sp.1.285: Itthipaṇḍakāti animittāva vuccati, “It is just a woman who lacks genitals who is called an itthipaṇḍakā.” This seems strange since in the ordination procedure a woman is asked both whether she is an itthipaṇḍaka and whether she is animitta. If they mean the same thing, then we have a redundancy. Perhaps the two words are close in meaning, but not identical, and thus the apparent redundancy. Given the commentarial explanation, I have opted to translate itthipaṇḍaka as “a woman without sexual organs”.
(4) Vepurisikā. Sp.1.285 says: Vepurisikāti samassudāṭhikā purisarūpā itthī, “Vepurisikā means a woman who has a beard and a mustache like a man.”
(5) Sambhinnā. Sp.1.285 says: Sambhinnāti sambhinnavaccamaggapassāvamaggā, “Sambhinnā means the anus and the vagina are joined.” That passāvamagga, “the path of urine,” can refer to the vagina is clear from bhikkhu pārājika 1, MS.1.109, where it refers to an orifice for sexual intercourse. Also, it is anatomically more likely that that the anus and vagina would be conjoined, rather than the anus and the urethra.
(6) Gaṇḍa, literally, “a swelling”. Gaṇḍa is commonly translated as “boils”, yet a boil is often just a superficial skin disease without much swelling. “Abscess” seems closer to the mark.
(7) Kilāsa is closely related to kuṭṭha. Sp.3.88 says: Kilāsoti na bhijjanakaṃ na paggharaṇakaṃ padumapuṇḍarīkapattavaṇṇaṃ kuṭṭhaṃ, “Kilāsa is leprosy without lesions, without discharge, and with the color of red and white lotuses.” It seems modern medical science distinguishes between tuberculoid leprosy, which is mild and has few lesions, and lepromatous leprosy, which is severe and has widespread lesions. It seems plausible to identify kilāsa with the former and kuṭṭha with the latter. But to avoid the technical Latinate medical vocabulary, I render them respectively as “mild leprosy” and “leprosy”.
If you need anything else from my translation, I would be more than happy to provide it.