http://buddhism.lib.ntu.edu.tw/museum/T ... d08-52.htmIt might be contended that what the Buddha's ban on the ordination of pandaka reflects is concern about the disruptive effect of effeminate transvestite homosexuals in an order of celibate, predominantly heterosexual monks. However, the above piece emphasises homosexuality, indeed passive homosexual sex, as the violation and source of disruption. What the above-quoted section of the Vinaya suggests is a conflation of passive homosexual sex with demasculinisation, i.e. being a pandaka. Leaving aside the ethical misconduct of the individual pandaka monk, what the Buddha's subsequent comprehensive ban on the ordination of pandaka indicates is a concern to exclude non-masculine men from the sangha. The ban also shows that a characteristic regarded as defining a man as non-masculine or a pandaka is a preference for certain types of homosexual sex. These same attitudes remain prevalent in Thailand today. A man who is known to be the receptive partner in anal sex may be labelled a kathoey. i.e. non-masculine, even if he is not effeminate or a transvestite, but the inserter in anal sex rarely suffers such stigmatisation. The above-cited scriptural references to penetrative homosexual sex (i.e. methunadhamma defined in "masculine" or penetrative terms), while proscriptive, do not imply that the men who engaged in such sexual behaviour with the pandaka monk jeopardised their masculinity. In other words, the canon appears to inscribe attitudes to male-male sex and masculinity that parallel views widely held in contemporary Thailand.
I believe Zwilling took a similar view.