俱舍論記 14.10

14.10

「雖有八名至無別近事女律儀」者，釋第二句。約人不同雖有八名，論其實體唯有四種：離苾芻律儀無別苾芻尼律儀，離勤策律儀無別正學六法律儀。勤策女十戒律儀，勤策女先受十戒後受六法，雖更得六法，即同十戒中六戒故，所以勤策女十戒及正學六法不異勤策十法。又解：作正學時非更別得六法，但重受教行，約令持先受，故此六法即是十戒中六，故說正學、勤策女十戒不異勤策十戒。近住八戒唯一晝夜，以時促故不分男、女，故獨為一。

As for 'Although there are eight names [...] there is no separate upāsikā restraint': this explains the second line. Although there are eight names according to different persons, in terms of their actual substance there are only four kinds: apart from the bhikṣu restraint there is no separate bhikṣuṇī restraint; apart from the śrāmaṇeraka restraint there is no separate six-dharma restraint of the śikṣamāṇā. Regarding the ten-precept restraint of the śrāmaṇerikā: the śrāmaṇerikā first receives the ten precepts and later receives the six dharmas; although she further acquires the six dharmas, they are identical to six precepts among the ten precepts, and so the ten precepts of the śrāmaṇerikā and the six dharmas of the śikṣamāṇā are not different from the ten dharmas of the śrāmaṇeraka. Another explanation: when becoming a śikṣamāṇā, one does not acquire six dharmas separately; it is only receiving the instructional practice again, enjoining her to maintain what was previously received, so these six dharmas are just six among the ten precepts. Therefore, it is said that the ten precepts of the śikṣamāṇā and the śrāmaṇerikā are not different from the ten precepts of the śrāmaṇeraka. The eight precepts of dwelling close (upoṣadha) are for only one day and night; because the time is short, men and women are not divided, and so it stands alone as one.