The first rule of 8 Garudhammas So according to the 8 Garudhammas of Bhikkunis this is the first one.


  1) A nun who has been ordained even for a hundred years must greet respectfully, rise up from her seat, salute with joined palms, do proper homage to a monk ordained but that day.


For me this sort of pushes the males to superiority. What is the reason for this? Is it accurate? Where can I find a reference to it in the Vinaya Pitakaya?
The reasons are many: 


Males are superior. Males left their homes, lived in forests, attained enlightenment, started the religion, wandered &amp; spread the religion, often at great danger to their lives. The women did not do this but came along later, demanding to join the men. If the women were equal, they would have started their own religion but they did not do this because women do not have the spiritual, moral &amp;/or social authority to start their own religion that is respected by the world at large. The women joined the male Sangha and the men had to make many sacrifices in order for the women to be protected and live safely, so the Sangha would not fall into disrepute if women were harmed. In summary, the male monastic community is based on men that left the family life and women are always 'guests' or 'visitors' to this community. 
The Buddha (AN 6.52) taught the ideal of women is to dominate &amp; want to be mothers. If women are given the freedom they want in the Sangha, they would want to act like mothers, lecture the monks, particularly the young monks, fault-find and the other behaviours women have the natural tendency to do because of their natural instincts to be mothers, nest-builders &amp; housewives. This is contrary to the Dhamma, since the Dhamma is not the household life but a life of independence. Even today, we can witness new Buddhist nuns complaining &amp; making demands like Western feminists rather than devoting their time to meditation practise (example, here).
In summary, men do not need to push their superiority. Instead, they must uphold the monastic community so it does not degenerate from its essence. Even today, most nuns are teaching metta (love) &amp; feminism (attachment) rather than emptiness (sunnata). The Vinaya states:



  As the story makes clear, gender is not an issue in determining a person’s ability to practice the Dhamma and attain release. But from
  the Buddha’s point of view it was an issue in his design of the Sangha
  as an institution....His concerns were pragmatic and strategic, aimed at the long-term survival of two
  things: the true Dhamma and the holy life.
  
  The analogy of the clan predominantly female shows that, in the Buddha’s eyes, the survival of the holy life through wars, invasions, 
  and the fall of civilizations required a Community predominantly male.
  Experience in Sri Lanka, India, and Burma has borne this point out:
  Bhikkhunı Communities were wiped out when these countries were
  invaded, whereas bhikkhus—if they could not survive in place—were able
  to flee and regroup elsewhere...Thus the Buddha formulated the eight rules of respect to help prolong the survival
  of the holy life by favoring the gender more likely to survive
  
  http://www.accesstoinsight.org/lib/authors/thanissaro/bmc2.pdf page 367