In traditional Buddhist texts, paṇḍakas—a category often associated with passive homosexual males—are described not only in terms of their behavior but also in terms of their psychological disposition and perceived spiritual limitations. This perspective reflects early Buddhist concerns with purity, defilement, and mental readiness for the path to awakening.
According to the Milindapañha, paṇḍakas (alongside hermaphrodites) are classified among those who are spiritually obstructed, even if they engage in correct Dharma practice. This view suggests that something about their inner condition prevents the arising of true insight into the Dhamma .
The Theravādin commentator Buddhaghosa expands on this idea. He includes paṇḍakas among those “hindered by defilement”—a category also comprising those with deeply rooted wrong views or those who have committed karmically grave acts. Such individuals, he says, “cannot develop any meditation subject at all”, meaning they lack the capacity to establish the mental focus needed for genuine spiritual progress .
In the Abhidharma-kośa-bhāṣya, Vasubandhu affirms this by describing paṇḍakas as afflicted by “chronic, continual defilements.” While temporary defilements can be overcome through mindfulness and effort, Vasubandhu argues that the continual kind—ever-present even when dormant—prevents spiritual effort from taking root. These defilements grow over time, forming what he calls an “obstacle” to the path .
Further, Vasubandhu holds that while paṇḍakas can perform ordinary good deeds, such as acts of generosity, they are not capable of moral discipline (saṃvara) nor even indiscipline in the formal sense. This paradox is explained by their supposed lack of the moral and cognitive structure required to be either virtuous or blameworthy. He likens them to salt-saturated soil, where neither wheat nor weeds can grow—implying that they are spiritually inert, neither improving nor degenerating in a meaningful way .
He gives three reasons for this:
- They possess, to an extreme degree, the defilements of both sexes.
- They are incapable of self-reflection that would allow them to counter these defilements.
- They lack self-respect and concern for consequences, making discipline ineffective.
In terms of rebirth and karmic consequence, Vasubandhu also suggests that even in severe moral acts like killing one’s parents, a paṇḍaka’s action is less karmically grave, due to the supposed mediocrity of their kindness and emotional depth—which itself stems from their parents’ “incomplete affection” and the paṇḍaka’s “incomplete body” .
However, this is not the only view within Buddhist tradition. The Tibetan master sGam-po-pa held that paṇḍakas and others with similar conditions can still follow the Bodhisattva path—especially the path of compassion and non-harming—even if they are excluded from monastic discipline .
In conclusion, early Buddhist texts portray paṇḍakas as individuals whose psychological constitution—characterized by chronic defilements and instability—limits their ability to cultivate meditation or reach insight. While this view reflects ancient cultural and moral assumptions, modern Buddhist scholars have begun re-evaluating such classifications in light of contemporary understandings of sexuality, identity, and the potential for transformation.