當有一次，尊者阿難隨侍佛陀來到憍賞彌城遊化，住在城郊的瞿私多園。

這天一早，尊者阿難準備進城乞食，看看時候還早，就繞道前往附近一處普行派外道駐留的園林。

到了外道駐留的園林，尊者阿難與眾外道們問訊行禮，一番客套後坐定，尊者阿難聽到其中一位外道這樣說：

「任何人，只要能保持十二年清淨的梵行，就可以稱為漏盡涅槃的修行人了。」

尊者阿難不喜歡這樣的說法，但又不確定到底錯在哪裡，無法提出反駁，只好保持沈默，心想佛陀一定知道，回去再問佛陀好了。於是，尊者阿難離開了他們，自己進城乞食去了。

乞食回來，用餐過後，尊者阿難就去見佛陀，將早上聽到的論點，向佛陀報告，然後提出他的疑問： 「世尊！在您的教法與戒律中，可以單依出家修學時間，來認定他是漏盡涅槃的比丘嗎？」

「阿難！在我們的教法與戒律中，單依出家修學時間，是不能認定漏盡涅槃與否的。阿難！有七個通往漏盡涅槃的修行次第，我自己清楚地知道，不只是知道，而且親身體證，然後也這樣教導他人。哪七個呢？那就是信、慚、愧、多聞、精進、念、慧。 阿難！有的比丘，在滿十二年間梵行清淨，成就這七個修道次第而漏盡解脫，有的二十四年，有的三十六年，有的四十八年不等。」 。

一、本則故事取材自《增支部第七集第四○經》。

二、憍賞彌，漢譯《阿含經》中多作「拘睒彌」，為佛陀時代印度恆河中游支提國（另一說為婆磋國）的首府。瞿私多園，漢譯《阿含經》中多作「瞿師羅園」。「瞿師羅」是一位富家長者的名字，他捐獻了一片位於拘睒彌城東南方郊外的園林，並在該園中蓋了一座完善的精舍，專供佛陀及比丘眾們居住，此座精舍即稱為瞿師羅園。（參考《大唐西域記》〈憍賞彌國〉）

三、普行派外道，原譯文為「外道普行者」。「普行者」也譯為「遊行者」、「遍歷者」。古代印度婆羅門將人的一生，依年齡與責任分成四個時期︰學生期、家長期、林棲期、遊行期。處於遊行期的婆羅門，遠離世俗，居無定所，四處遊歷，故稱遊行者。佛陀時代，婆羅門以外的修行者眾，除了佛陀以外著名的宗教領袖有六位，稱為「六師外道」，他們多仿照傳統婆羅門教遊行期的無家（出家）方式生活，所以也都稱為「遊行者」，但為了與婆羅門的「遊行者」有所區隔，多稱為「沙門」。佛典中所說的「遊行者」，都指這類之出家者。佛陀或佛弟子原亦稱為「沙門」、「遊行者」，後來為了與外道出家有所區別，而稱為「比丘」（參考《中華佛教百科全書》〈遊行〉條）。另，「六師外道」中的末伽梨拘舍梨，末伽梨為其姓，意思是「常行」或「普行」，所以推斷譯文所說的「外道普行者」，也可能是指末伽梨這一派的修行者。（參考《中華佛教百科全書》〈末伽梨拘舍梨〉）

四、《增壹阿含第三○品第三經》描述一位證得須陀洹果位，但不會神通的尊者君頭波漢，是一群僧眾的上座，而證入阿羅漢果，且具足神通能力的尊者均頭，只是一位下座沙彌。論上座與下座，是僧團中的倫理，依律典，這是取決於出家年資的：出家年資九年以下的，稱為下座，十至十九年的，稱為中座，二十至四十九年的，稱為上座，超過五十年，德高望重的，稱為長老（耆舊長宿）（《毗尼母經》第六卷）。尊者均頭沙彌，《須摩提女經》說他是年紀最小的沙彌，只有七歲（最少沙彌，名字均頭，年始三四）。這是解脫證果，可以與出家年資無關的另一個例證。不過，證果歸證果，僧團中的倫理，還是依出家年資來論的。

五、梵行的最初意義，應當是指與梵天德行相應的行為要求。梵天有什麼特德呢？一是沒有男女兩性的慾望與性行為，二是慈悲，如慈、悲、喜、捨四無量心，也稱為四梵住、四梵行。非婆羅門的出家修行者，當然不會以生梵天為志，所以梵行的內涵，當指清淨無暇的德行。

六、故事末段，從譯文來看，含意不太明確。其中，佛陀所說的十二年、二十四年、三十六年、四十八年，想必只是回應外道十二年說的數目而已，不會是至少要十二年才能有成就，因為尊者舍利弗，經佛陀半個月的教導，就證得解脫了（參考故事〈舍利弗的得解脫〉）。另外，故事中佛陀也曾明確地說，佛法修學的成就，不是看修學的年資（時間），而是看解脫的實質內涵完成與否，如信、慚、愧、多聞、精進、念、慧等七者。也就是說，成就解脫並沒有時間表，什麼時候具足了，就什麼時候證入，《雜阿含第五五○經》、《雜阿含第五五四經》說的「非時通達」，就是這個意思（參考印順法師著《佛法概論》〈第十三章〉）。所以，雖然漢譯《阿含經》沒有這則故事，但「無關年資」的教說，是一致的。

七、信、慚、愧、多聞、精進、念、慧等七個通往漏盡涅槃的修行次第，並不是佛陀固定的說法，如《增支部第七集第三九經》就不是這樣說的。這種不同，是佛陀契機與教化開合的不同，本則故事不擬以此為探討重點，只想介紹解脫成就「無關年資」的觀念。

1. This story was derived from “Angutaka-nikaya Volum VII, 40th Sutra.

2. Kosmb, translated as Kosamb in the Agama published in China, is the capital of Ceti located in the mid-stream of the Ganges River in India during the Buddha’s time. Ghosita Garden was mostly translated as Ghosit Garden in the Agama published in China. Ghosit was the name of a rich elder who donated a wooded area located in the Southeast of Kosmb and built a monastery specifically as residence for the Buddha and the bhikkhus, this building was called Ghosit Garden (Ref: “The State of Kosmb.” in "On Yuan Chwang's Travels in India".

3. “The Traveling Sect who taught doctrines differing from Buddhism” originally was translated as “The travelers who taught doctrines differing from Buddhism” “Traveler” also translated as “Wanderer” or “Explorer”. The Brahmans of the ancient India, in accordance with their age and responsibility, divides one’s life into four periods: study period, householder period, forest dwelling period and wandering period. While in the wandering period, the Brahmans stay away from the mundane world, without a fixed residence and exploring around thus called wanderer. During the Buddha’s time, in addition to the Buddha, there were six religious leaders called “Six major teachers who taught doctrines differing from Buddhism”. Most of them followed the traditional Brahmins homelessness way of living during the Traveling Period, also being called as “Wanderer”. In order to distinguish with the “Wanderer” of the Brahman, the Buddhists were called “Ascetic”. Majority of the “Wanderer” mentioned in the sutra was such monastic. The Buddha and his disciples were called Ascetic and Wanderer; with the purpose of differentiating with the monastic that taught doctrines differ from Buddhism, they were subsequently called Bhikkhu. (Ref: Encyclopedia of Chinese Buddhism, item “Travel”). In addition, Makkhali-gosala, one of the six major teachers who taught doctrines differing from Buddhism, whose family name Makkhali means “Constant traveling” or “Traveling”, hence inferring the text “practitioner of those who taught doctrine differ from the Buddha” could mean the practitioner of the Makkhali-gosala Traveling Sect. (Ref: Encyclopedia of Chinese Buddhism, item Makkhali-gosala.)

4. Ekottarikagama 3rd Sutra, Chapter 30 described Ven Juntou Shuhan who achieved the First Fruition, possessed no supernatural power but occupied the Upper Seat in the order of monks. On the other hand, Ven Juntau, who achieved the Fourth Fruition of Ahatship, possessed full supernatural power but occupied the Lower Seat with the rank of Sramanera (a novice monk). The rank of Upper Seat and Lower Seat is the ethic of the monastic. According to the rules, it depends upon the monastic seniority: Those became monastic under nine years, lower seat, ten to 19 years, Middle Seat, twenty to 49 years, Upper Seat, over 50 years and possess noble character and high prestige called Elder. (Binimu Sutra Volume VI, the Elder and Longevity). According to Sumati Sutra, Sramanera Ven. Juntau, age seven, was the youngest Sramanera. This was another example of the irrelevance between the years of becoming monastic and verifying the fruition of Liberation. Nonetheless, verifying is verifying, the ethic of monastic is in accordance with the monastic seniority.

5. The initial meaning of Pure Practice should correspond with the virtue of the Brahma-Heaven in the realm of form. What is the special virtue of the Brahma-Heaven: The first is the absence of desire and sexual behavior between man and woman, the second is compassion such as the four immeasurable minds: The immeasurable mind of love, compassion, sympathetic joy and impartiality. They also called Four Pure Mindfulness and Four Pure Practice. Naturally, the monastic of Non-Brahman would not be taking “born in the Brahma-Heaven” as their aspiration; therefore the connotation of Pure-Practice should be the virtue of pure and flawless.

6. The meaning was somewhat unclear in the translated text of the last paragraph of the story. The Buddha’s statement of 12 years, 24 years, 36 years and 48 years was most likely in response to the number of 12 years as indicated by those taught doctrine other than Buddhism, it would not mean at least taking 12 years to accomplish, because after receiving instructions from the Buddha, it took Ven Sariputra mere 15 days to verify Liberation. In addition, the Buddha explicitly indicated in the story that the achievement of Dharma practice does not depend upon seniority (time); instead, it was dependent upon whether the essence and connotation of Liberation such as Faith, Infamy, Shame, Broad Knowledge, Diligence, Mindfulness and Wisdom have been accomplished. In other words, achieving Liberation does not have a timetable, whenever the terms and conditions have been accomplished; it is time for the verification. “Time is not a factor for swift enlightenment” stated in “Samyutagama 550th Sutra and Samyutagama 554th Sutra meant just that. (Ref Ven Yin Shun “Introduction to Buddha Dharma”, Chapter XIII). Hence, despite the story was not listed in the Chinese translated Agama Sutra; it was consistent with the teaching of “Seniority irrelevancy”.

7. The seven practice steps leading to Nirvana without outflow: Faith, Infamy, Shame, Broad Knowledge, Diligence, Mindfulness and Wisdom were not the Buddha’s set teaching, for instance, a different statement could be found in Volume VII, Anguttaka-nikaya. Such difference was based upon the Buddha’s methodology in teaching which is not the main point in this story. Instead, emphasize was placed upon the concept of “Seniority (time) Irrelevancy”.