110 specific rules for nuns

110 rules specific to bhikkhunis:
1. Should any bhikkhunī follow a bhikkhu who has been suspended by a united Community (of bhikkhus) in line with the Dhamma, in line with the Vinaya, in line with the teacher's instructions, and who is disrespectful, has not made amends, has broken off his friendship (with the bhikkhus), the bhikkhunīs are to admonish her thus: "Lady, that bhikkhu has been suspended by a united Community in line with the Dhamma, in line with the Vinaya, in line with the teacher's instructions. He is disrespectful, he has not made amends, he has broken off his friendship. Do not follow him, lady."
And should that bhikkhunī, thus admonished by the bhikkhunīs, persist as before, the bhikkhunīs are to rebuke her up to three times so as to desist. If while being rebuked up to three times she desists, that is good. If she does not desist, then she also is defeated and no longer in affiliation for being "a follower of a suspended (bhikkhu).
2. Should any bhikkhunī, lusting, consent to a lusting man's taking hold of her hand or touching the edge of her outer robe, or should she stand with him or converse with him or go to a rendezvous with him, or should she consent to his approaching her, or should she enter a hidden place with him, or should she dispose her body to him (any of these) for the purpose of that unrighteous act (Comm: physical contact) then she also is defeated and no longer in affiliation for "(any of) eight grounds."
3. Should any bhikkhunī start litigation against a householder, a householder's son, a slave, or a worker, or even against a wandering contemplative: this bhikkhunī, as soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.
4. Should any bhikkhunī knowingly give Acceptance (upasampada) to a woman thief sentenced to death, without having obtained permission from the king or the Community or the (governing) council or the (governing) committee or the (governing) guild; unless the woman is allowable (i.e., already ordained in another sect or with other bhikkhunīs); this bhikkhunī, also, as soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.
5. Should any bhikkhunī go among villages alone or go to the other shore of a river alone or stay away for a night alone or fall behind her companion(s) alone: this bhikkhunī, also, as soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.
6. Should any bhikkhunī — without having obtained permission from the Community who performed the act, without knowing the desire of the group; restore a bhikkhunī whom a Community acting harmony in line with the Dhamma, in line with the Vinaya, in line with the teacher's instructions, has suspended: this bhikkhunī, also, as soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.
7. Should any bhikkhunī, lusting, having received staple or non-staple food from the hand of a lusting man, consume or chew it: this bhikkhunī, also, as soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.
8. Should any bhikkhunī say, "What does it matter to you whether this man is lusting or not, when you are not lusting? Please, lady, take what the man is giving — staple or non-staple food — with your own hand and consume or chew it": this bhikkhunī, also, as soon as she has fallen into the first act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.
9. Should any bhikkhunī, angry and displeased, say, "I repudiate the Buddha, I repudiate the Dhamma, I repudiate the Sangha, I repudiate the Training. Since when were the Sakyan-daughter contemplatives the only contemplatives? There are other contemplatives who are conscientious, scrupulous, and desirous of training. I will practice the holy life in their company," the bhikkhunīs are to admonish her thus: "Lady, don't — angry and displeased — say, 'I repudiate the Buddha, I repudiate the Dhamma, I repudiate the Sangha, I repudiate the Training. Since when were the Sakyan-daughter contemplatives the only contemplatives? There are other contemplatives who are conscientious, scrupulous, and desirous of training. I will practice the holy life in their company.' Take delight, lady. The Dhamma is well-expounded. Follow the holy life for the right ending of suffering."
And should that bhikkhunī, thus admonished by the bhikkhunīs, persist as before, the bhikkhunīs are to rebuke her up to three times so as to desist. If while being rebuked up to three times she desists, that is good. If she does not desist, then this bhikkhunī, also, as soon as she has fallen into the third act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.
10. Should any bhikkhunī, overthrown in even a trifling issue, angry and displeased, say, "The bhikkhunīs are biased through favoritism, biased through aversion, biased through delusion, biased through fear," the bhikkhunīs are to admonish her thus: "Lady, don't — overthrown in even a trifling issue, angry and displeased — say, 'The bhikkhunīs are biased through favoritism, biased through aversion, biased through delusion, biased through fear. It may be that you, lady, are biased through favoritism, biased through aversion, biased through delusion, biased through fear."
And should that bhikkhunī, thus admonished by the bhikkhunīs, persist as before, the bhikkhunīs are to rebuke her up to three times so as to desist. If while being rebuked up to three times she desists, that is good. If she does not desist, then this bhikkhunī, also, as soon as she has fallen into the third act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.
11. In case bhikkhunīs are living entangled, depraved in their conduct, depraved in their reputation, depraved in their notoriety (depraved in their livelihood), exasperating the Bhikkhunī Community, hiding one another's faults, the bhikkhunīs are to admonish them thus: "The sisters are living entangled, depraved in their conduct, depraved in their reputation, depraved in their notoriety. Split up (your group), ladies. The Community recommends strict isolation for the sisters."
And should those bhikkhunīs, thus admonished by the bhikkhunīs, persist as before, the bhikkhunīs are to rebuke them up to three times so as to desist. If while being rebuked up to three times by the bhikkhunīs they desist, that is good. If they do not desist, then these bhikkhunīs, also, as soon as they have fallen into the third act of offence, are to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.
12. Should any bhikkhunī say (to the bhikkhunīs criticized in the preceding case), "Live entangled, ladies. Don't live separately. There are other bhikkhunīs in the Community with the same conduct, the same reputation, the same notoriety, exasperating the Bhikkhunī Community, hiding one another's faults, but the Community doesn't say anything to them. It's simply because of your weakness (lack of partisans) that the Community — with contempt, scorn, intolerance, and threats — says, 'The sisters are living entangled, depraved in their conduct, depraved in their reputation, depraved in their notoriety. Split up (your group), ladies. The Community recommends strict isolation for the sisters,'" the bhikkhunīs are to admonish her thus: "Lady, don't say, 'Live entangled, ladies. Don't live separately. There are other bhikkhunīs in the Community with the same conduct, the same reputation, the same notoriety, exasperating the Bhikkhunī Community, hiding one another's faults, but the Community doesn't say anything to them. It's simply because of your weakness that the Community — with contempt, scorn, intolerance, and threats — says, "The sisters are living entangled, depraved in their conduct, depraved in their reputation, depraved in their notoriety. Split up (your group), ladies. The Community recommends strict isolation for the sisters."'"
And should that bhikkhunī, thus admonished by the bhikkhunīs, persist as before, the bhikkhunīs are to rebuke her up to three times so as to desist. If while being rebuked up to three times she desists, that is good. If she does not desist, then this bhikkhunī, also, as soon as she has fallen into the third act of offence, is to be (temporarily) driven out, and it entails initial and subsequent meetings of the Community.
13. Should any bhikkhunī, having determined an out-of-season cloth to be an in-season cloth, distribute it, it is to be forfeited and confessed.
14. Should any bhikkhunī, having had one thing requested, (then send it back and) have another thing requested, it is to be forfeited and confessed.
15. Should any bhikkhunī, having had one thing bought, (then send it back and) have another thing bought, it is to be forfeited and confessed.
16. Should any bhikkhunī, using a fund intended for one purpose, dedicated to one purpose for a Community, have something else bought, it is to be forfeited and confessed.
17. Should any bhikkhunī, having herself asked for a fund intended for one purpose, dedicated to one purpose for a Community, use it to have something else bought, it is to be forfeited and confessed.
18. Should any bhikkhunī, using a fund intended for one purpose, dedicated to one purpose for a group, have something else bought, it is to be forfeited and confessed.
19. Should any bhikkhunī, having herself asked for a fund intended for one purpose, dedicated to one purpose for a group, use it to have something else bought, it is to be forfeited and confessed.
20. Should any bhikkhunī, having herself asked for a fund intended for one purpose, dedicated to one purpose for an individual, use it to have something else bought, it is to be forfeited and confessed.
21. When a bhikkhunī is asking for a heavy cloth, one worth four "bronzes" at most may be asked for. If she asks for more than that, it is to be forfeited and confessed.
22. When a bhikkhunī is asking for a light cloth, one worth two and a half "bronzes" at most may be asked for. If she asks for more than that, it is to be forfeited and confessed.
23. Should any bhikkhunī eat garlic, it is to be confessed.
24. Should any bhikkhunī have the hair in the "confining places" (armpits and pelvic areas) removed, it is to be confessed.
25. Should any bhikkhunī, when a bhikkhu is eating, attend on him with water or a fan, it is to be confessed.
26. Should any bhikkhunī, having requested raw grain or having had it requested, having roasted it or having had it roasted, having pounded it or having had it pounded, having cooked it or having had it cooked, then eat it, it is to be confessed.
27. Should any bhikkhunī toss or get someone else to toss excrement or urine or trash or leftovers over a wall or a fence, it is to be confessed.
28. Should any bhikkhunī toss or get someone else to toss excrement or urine or trash or leftovers on living crops, it is to be confessed.
29. Should any bhikkhunī go to see dancing or singing or instrument-playing, it is to be confessed.
30. Should any bhikkhunī stand or converse with a man, one on one, in the darkness of the night without a light, it is to be confessed.
31. Should any bhikkhunī stand or converse with a man, one on one, in a concealed place, it is to be confessed.
32. Should any bhikkhunī stand or converse with a man, one on one, in the open air, it is to be confessed.
33. Should any bhikkhunī — along a road, in a cul-de-sac, or at a crossroads — stand or converse with a man one on one, or whisper in his ear, or dismiss the bhikkhunī who is her companion, it is to be confessed.
34. Should any bhikkhunī, having gone to family residences before the meal (before noon), having sat down on a seat, depart without taking the owner's leave, it is to be confessed.
35. Should any bhikkhunī, having gone to family residences after the meal (between noon and sunset), sit or lie down on a seat without asking the owner's permission, it is to be confessed.
36. Should any bhikkhunī, having gone to family residences in the wrong time (between sunset and dawn), having spread out bedding or having had it spread out, sit or lie down (there) without asking the owner's permission, it is to be confessed.
37. Should any bhikkhunī, because of a misapprehension, because of a misunderstanding, malign another (bhikkhunī), it is to be confessed.
38. Should any bhikkhunī curse herself or another (bhikkhunī) with regard to hell or the holy life, it is to be confessed.
39. Should any bhikkhunī weep, beating and beating herself, it is to be confessed.
40. Should any bhikkhunī bathe naked, it is to be confessed.
41. Should any bhikkhunī, having unsewn (another) bhikkhunī's robe or having had it unsewn, and then later — when there are no obstructions; neither sew it nor make an effort to have it sewn within four or five days, it is to be confessed.
42. Should any bhikkhunī exceed her five-day outer robe period, it is to be confessed.
43. Should any bhikkhunī wear a robe that should be given back (one that she has borrowed from another bhikkhunī without asking her permission), it is to be confessed.
44. Should any bhikkhunī put an obstruction in the way of a group's receiving robe-cloth, it is to be confessed.
45. Should any bhikkhunī block a robe-cloth distribution that is in accordance with the rule, it is to be confessed.
46. Should any bhikkhunī give a contemplative robe (a robe that has been marked so as to be allowable for a bhikkhu or bhikkhunī) to a householder, a male wanderer, or female wanderer, it is to be confessed.
47. Should any bhikkhunī let the robe-season (the period for receiving kathina-donations) pass on the basis of a weak expectation for cloth, it is to be confessed.
48. Should any bhikkhunī block the dismantling of the kathina privileges in accordance with the rule, it is to be confessed.
49. Should two bhikkhunīs share a single bed, it is to be confessed.
50. Should two bhikkhunīs share a single blanket or sleeping mat, it is to be confessed.
51. Should any bhikkhunī intentionally cause annoyance to (another) bhikkhunī, it is to be confessed.
52. Should any bhikkhunī not attend to her ailing student nor make an effort to have her attended to, it is to be confessed.
53. Should any bhikkhunī, having given living space to another bhikkhunī, then; angry and displeased; evict her or have her evicted, it is to be confessed.
54. Should any bhikkhunī live entangled with a householder or a householder's son, the bhikkhunīs are to admonish her thus: "Lady, don't live entangled with a householder or a householder's son. Live alone, lady. The Community recommends strict isolation for the lady."
And should that bhikkhunī, thus admonished, persist as before, the bhikkhunīs are to rebuke her up to three times so as to desist. If while being rebuked up to three times by the bhikkhunīs she desists, that is good. If she does not desist, it is to be confessed.
55. Should any bhikkhunī, without joining a caravan of merchants, set out within the local king's territory on a journey considered dubious and risky, it is to be confessed.
56. Should any bhikkhunī, without joining a caravan of merchants, set out outside the local king's territory on a journey considered dubious and risky, it is to be confessed.
57. Should any bhikkhunī set out on a journey during the Rains-residence, it is to be confessed.
58. Should any bhikkhunī, having completed the Rains-residence, not depart on a journey of at least five or six leagues, it is to be confessed.
59. Should any bhikkhunī go to see a royal pleasure house or a picture gallery (any building decorated for amusement) or a park or a pleasure grove or a lotus pond, it is to be confessed.
60. Should any bhikkhunī make use of a dais or a throne, it is to be confessed.
61. Should any bhikkhunī spin yarn (thread), it is to be confessed.
62. Should any bhikkhunī do a chore for a lay person, it is to be confessed.
63. Should any bhikkhunī; when told by a bhikkhunī, "Come, lady. Help settle this issue," and having answered, "Very well" then, when there are no obstructions, neither settle it nor make an effort to have it settled, it is to be confessed.
64. Should any bhikkhunī use a menstrual cloth without having forfeited it (after her previous period), it is to be confessed. 
65. Should any bhikkhunī study lowly arts (literally, bestial knowledge), it is to be confessed.
66. Should any bhikkhunī teach lowly arts, it is to be confessed.
67. Should any bhikkhunī revile or insult a bhikkhu, it is to be confessed.
68. Should any bhikkhunī, in a fit of temper, revile a group (the Bhikkhunī Community), it is to be confessed.
69. Should any bhikkhunī be stingy with regard to families (supporters), it is to be confessed.
70. Should any bhikkhunī spend the Rains-residence in a dwelling where there are no bhikkhus (nearby), it is to be confessed.
71. Should any bhikkhunī, having completed the Rains-residence, not invite (criticism) from both Communities with regard to three matters; what they have seen, heard, or suspected (her of doing); it is to be confessed.
72. Should any bhikkhunī not go for the exhortation or for the (meeting that defines) affiliation (i.e., the Uposatha), it is to be confessed.
73. Every half-month a bhikkhunī should request two things from the Bhikkhu Community: the asking of the date of the Uposatha and the approaching for exhortation. In excess of that (half-month), it is to be confessed.
74. Should any bhikkhunī, without having informed a Community or a group (of bhikkhunīs), alone with a man have a boil or scar that has appeared on the lower part of her body (between the navel and the knees) burst or cut open or cleaned or smeared with a salve or bandaged or unbandaged, it is to be confessed.
75. Should any bhikkhunī sponsor (the Acceptance (upasampada) of) a pregnant woman, it is to be confessed.
76. Should any bhikkhunī sponsor (the Acceptance of) a woman who is still nursing, it is to be confessed.
77. Should any bhikkhunī sponsor (the Acceptance of) a trainee who has not trained for two years in the six precepts, it is to be confessed.
78. Should any bhikkhunī sponsor (the Acceptance of) a trainee who has not trained for two years in the six precepts and who has not been authorized by a Community, it is to be confessed.
79. Should any bhikkhunī sponsor (the Acceptance of) a married woman who (has been married) fully twelve years but who has not trained for two years in the six precepts, it is to be confessed.
80. Should any bhikkhunī sponsor (the Acceptance of) a married woman who (has been married) fully twelve years and who has trained for two years in the six precepts but who has not been authorized by a Community, it is to be confessed.
81. Should any bhikkhunī, having sponsored (the Acceptance of) her student, neither assist her (in her training) nor have her assisted for (the next) two years, it is to be confessed.
82. Should any bhikkhunī not attend to her preceptor for two years, it is to be confessed.
83. Should any bhikkhunī, having sponsored (the Acceptance of) her student, neither take her away nor have her taken away for at least five or six leagues, it is to be confessed.
84. Should any bhikkhunī sponsor (the Acceptance of) a maiden fully twenty years old but who has not trained for two years in the six precepts, it is to be confessed.
85. Should any bhikkhunī sponsor (the Acceptance of) a maiden fully twenty years old who has trained for two years in the six precepts but who has not been authorized by a Community, it is to be confessed.
86. Should any bhikkhunī sponsor (an Acceptance) when she has less than twelve years (seniority), it is to be confessed.
87. Should any bhikkhunī, even if she has fully twelve years (seniority) sponsor (an Acceptance) when she has not been authorized by a Community (of bhikkhunīs), it is to be confessed.
88. Should any bhikkhunī; having been told, "Enough, lady, of your sponsoring (Acceptance) for the time being," and having answered, "Very well" later complain, it is to be confessed.
89. Should any bhikkhunī; having said to a trainee, "If you give me a robe, I will sponsor you (for Acceptance)," then, when there are no obstructions, neither sponsor her (Acceptance) nor make an effort to have her sponsored (for Acceptance), it is to be confessed.
90. Should any bhikkhunī; having said to a trainee, "If you attend to me for two years, I will sponsor you (for Acceptance)," — then, when there are no obstructions, neither sponsor her (Acceptance) nor make an effort to have her sponsored (for Acceptance), it is to be confessed.
91. Should any bhikkhunī sponsor (the Acceptance of) a trainee who is entangled with men, entangled with youths, temperamental, a cause of grief, it is to be confessed.
92. Should any bhikkhunī sponsor (the Acceptance of) a trainee without getting permission from her parents or her husband, it is to be confessed.
93. Should any bhikkhunī sponsor (the Acceptance of) a trainee by means of stale giving of consent, it is to be confessed.
94. Should any bhikkhunī sponsor (Acceptances; act as a preceptor) in consecutive years, it is to be confessed.
95. Should any bhikkhunī sponsor (Acceptances — act as a preceptor for) two (trainees) in one year, it is to be confessed.
96. Should any bhikkhunī, not being ill, use a sunshade and leather footwear (outside a monastery), it is to be confessed.
97. Should any bhikkhunī, not being ill, ride in a vehicle, it is to be confessed.
98. Should any bhikkhunī wear a hip ornament, it is to be confessed.
99. Should any bhikkhunī wear a woman's ornament, it is to be confessed.
100. Should any bhikkhunī (not being ill) bathe with perfumes and paint, it is to be confessed.
101. Should any bhikkhunī (not being ill) bathe with scented sesame powder, it is to be confessed.
102. Should any bhikkhunī (not being ill) have another bhikkhunī rub or massage her, it is to be confessed.
103. Should any bhikkhunī (not being ill) have a trainee rub or massage her, it is to be confessed.
104. Should any bhikkhunī (not being ill) have a female novice rub or massage her, it is to be confessed.
105. Should any bhikkhunī (not being ill) have a woman householder rub or massage her, it is to be confessed.
106. Should any bhikkhunī sit down in front of a bhikkhu without asking permission, it is to be confessed.
107. Should any bhikkhunī ask a question (about the Suttas, Vinaya, or Abhidhamma) of a bhikkhu who has not given leave, it is to be confessed.
108. Should any bhikkhunī enter a village without her vest, it is to be confessed.
109. I will not go tiptoeing or walking just on the heels in inhabited areas: a training to be observed.
110. I will not sit clasping the knees in inhabited areas: a training to be observed.
(from the Vinaya Pitaka)
(Listed above are some of the rules that are specific to the nuns, whereas most of the rules for the monks are included in the 311 precepts for nuns. Note that the extra rules are designed to protect the bhikkhunis and not necessarily place them in any lower position. Number 25 above prohibits a nun from serving a monk, which specifically prevents some of the inequality and stereotypes of women serving men. Some of the differences in the rules have to do with the biological differences, such as the menstrual cycle.)
==References==
*The Complete Book of Buddha's Lists -- Explained. David N. Snyder, Ph.D., 2006.
*http://www.thedhamma.com/
Category:Buddha's Lists