Visuddhimagga I-32

Sattamaduke sabbampi sāsavaṃ sīlaṃ lokiyaṃ. Anāsavaṃ lokuttaraṃ.

（7）（世间、出世间）在第七种二法：一切有漏戒为「世间戒」；无漏戒为「出世间戒」。

Ñ(I,32): 8. In the seventh dyad all virtue subject to cankers is mundane; that not subject to cankers is supramundane.

Sayādaw U Sīlānanda: [subject to cankers = object to mental defilements]. Han: Mahāsī Sayādaw = “object” Mahāsī Sayādaw used the word “āsavo” without translating into Burmese. Other scholars usually translate “āsava” into cankers, or taints. Sayādaw’s translation of “āsava” as “mental defilements” is a more generalized term.

Tattha lokiyaṃ bhavavisesāvahaṃ hoti bhavanissaraṇassa ca sambhāro.

此中：世间戒能使有（生命）的殊胜，亦为出离三有的资粮。

Ñ: Herein, the mundane brings about improvement in future becoming and is a prerequisite for the escape from becoming,

Yathāha – ‘‘vinayo saṃvaratthāya, saṃvaro avippaṭisāratthāya, avippaṭisāro pāmojjatthāya, pāmojjaṃ pītatthāya, pīti passaddhatthāya, passaddhi sukhatthāya, sukhaṃ samādhatthāya, samādhi yathābhūtañāṇadassanatthāya, yathābhūtañāṇadassanaṃ nibbidatthāya, nibbidā virāgatthāya, virāgo vimuttatthāya, vimutti vimuttiñāṇadassanatthāya, vimuttiñāṇadassanaṃ anupādāparinibbānatthāya,

所谓：「毗奈耶意在律仪，律仪意在无后悔，无后悔意在愉悦，愉悦意在于喜，喜意在轻安，轻安意在于乐，乐意在于定，定意在如实知见，如实知见意在厌离，厌离意在离欲，离欲意在解脱，解脱意在解脱知见，解脱知见意在无取涅盘。

Ñ: according as it is said: 'Discipline is for the purpose of restraint, restraint is for the purpose of non-remorse, non-remorse is for the purpose of gladdening, gladdening is for the purpose of happiness, happiness is for the purpose of tranquillity, tranquillity is for the purpose of bliss, bliss is for the purpose of concentration, concentration is for the purpose of correct knowledge and vision, correct knowledge and vision is for the purpose of dispassion, dispassion is for the purpose of fading away [of greed], fading away is for the purpose of deliverance, deliverance is for the purpose of knowledge and vision of deliverance, knowledge and vision of deliverance is for the purpose of complete extinction [of craving, etc.] through not clinging.

Han: Addition by Han for your information (may not be incorporated in your paper) From Visuddhimagga book: 1-2. Discipline (vinaya) is for the purpose of restraint (saṃvara), 2-3. Restraint (saṃvara) is for the purpose of non-remorse (avippaṭisāra), 3-4. Non-remorse (avippaṭisāra) is for the purpose of gladdening (pāmojja), 4-5. Gladdening (pāmojja) is for the purpose of happiness (pīti) 5-6. Happiness (pīti) is for the purpose of tranquility (passaddhi), 6-7. Tranquillity (passaddhi) is for the purpose of bliss (sukha), 7-8. Bliss (sukha) is for the purpose of concentration (samādhi), 8-9. Concentration (samādhi) is for the purpose of correct knowledge and vision (yathābhūtañāṇadassana), 9-10. Correct knowledge and vision (yathābhūtañāṇadassana) is for the purpose of dispassion (nibbidā), 10-11. Dispassion (nibbidā) is for the purpose of fading away [of lust] (virāga), 11-12. Fading away (virago) is for the purpose of deliverance (vimutti), 12-13. Deliverance (vimutti) is for the purpose of knowledge and vision of deliverance (vimuttiñāṇadassana), 13-14. Knowledge and vision of deliverance (vimuttiñāṇadassana) is for the purpose of complete extinction [of craving, etc.] through not clinging (anupādāparinibbāna). (Vin.v,164) From AN 10.1. Kimatthiya sutta: 1-2. Thus Ānanda, virtuous way of conduct (kusalāni sīlāni) are for the reason and benefit of non-remorse (avippaṭisāratthānīti). 2-3. Non-remorse (avippaṭisāro) is for the reason and benefit of gladness (pāmojjānisaṃsoti). 3-4. Gladness (pāmojjaṃ) is for the reason and benefit of joy (pītinisaṃsanti). 4-5. Joy (pīti) is for the reason and benefit of serenity (passaddhānisaṃsāti). 5-6. Serenity (passaddhi) is for the reason and benefit of happiness (sukhānisaṃsāti). 6-7. Happiness (sukhaṃ) is for the reason and benefit of concentration (samādhānisaṃsanti). 7-8. Concentration (samādhi) is for the reason and benefit of knowledge and vision of things as they really are (yathābhūtañāṇadassanānisaṃsoti). 8-9. Knowledge and vision of things as they really are (yathābhūtañāṇadassanaṃ), is for the reason and benefit of revulsion and dispassion (nibbidāvirāgānisaṃsanti). 9-10. Revulsion and dispassion (nibbidāvirāgo) is for knowledge and vision of liberation (vimutti ñāṇadassanānisaṃso).

etadatthā kathā, etadatthā mantanā, etadatthā upanisā, etadatthaṃ sotāvadhānaṃ, yadidaṃ anupādācittassa vimokkho’’ti (pari. 366).

为此而说律，为此而讨论，为此而亲近学习，为此而谛听，即是为此无执取心的解脱」。

Ñ: Talk has that purpose, counsel has that purpose, support has that purpose, giving ear has that purpose, that is to say, the liberation of the mind through not clinging' (Vin.v,164).

Lokuttaraṃ bhavanissaraṇāvahaṃ hoti paccavekkhaṇañāṇassa ca bhūmīti evaṃ lokiyalokuttaravasena duvidhaṃ.

出世间戒能使出离于有漏，并为观察智的基地。这是世间、出世间二种。

Ñ: The supramundane brings about the escape from becoming and is the plane of Reviewing Knowledge. So it is of two kinds as mundane and supramundane.