Pūrṇa Maitrāyanīputra (Sanskrit; Pali: Puṇṇa Mantānīputta, Chinese: 富楼那弥多罗尼子; pinyin: fùlóunàmíduōluónízǐ), also simply known as Pūrṇa (Sanskrit; Pali: Puṇṇa), was an arhat and one of the ten principal disciples of Gautama Buddha, foremost in preaching the dharma.

Venerable Puṇṇa
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Puṇṇa Mantānīputta was born in Donavatthu, near Kapilavatthu, in a family of brahmins. His mother was Mantānī (or Maitrāyanī), sister of Ven. Añña Koṇḍañña, who became Ven. Puṇṇa's teacher. Ven. Ānanda, after his first rain retreat, mentions him as a great influence in the Ānandasuttaṃ. He says that thanks to him he was able to become a sotāpanna.[1]

Ven. Sāriputta hears about Ven. Puṇṇa for the first time through a conversation between the Tathāgata and a group of shakyans who praised him. Then Ven. Sāriputta has the chance to meet Ven. Puṇṇa at Sāvatthī, where he asks Ven. Puṇṇa about the dharma without revealing his identity. As part of his answer, Ven. Puṇṇa uses the analogy of the relay chariots in the Rathavīnitasuttaṃ. Then both reveal their names. Ven. Puṇṇa says he is called Puṇṇa, but known as Mantāniputta by his companions in the holy life, and Ven. Sāriputta says his name is Upatissa, but that he's known by his companions in the holy life as Sāriputta. They both praise one another.[2][3]

Other bhikkhus called Puṇṇa

Puṇṇa Sunāparantaka

The Ven. Puṇṇa addressed to in the Puṇṇasuttaṃ is, according to the commentaries, Ven. Puṇṇa Sunāparantaka, a vaishya merchant native of Sunāparanta, who became a bhikkhu after listening to the Buddha as he passed through Sāvatthī on one of his travels. When asked by the Buddha what he would think if people were to assault or kill him, each time Puṇṇa Sunāparantaka explained how he would find himself fortunate. As a result, the Buddha commended Puṇṇa Sunāparantaka on his self-control and peacefulness. Puṇṇa Sunāparantaka went on to establish a thousand lay followers in the Buddha's teaching. Upon Sunāparantaka's death, the Buddha discerned that he had attained final Nibbana.[4]


  1. ^ Thanissaro Bhikkhu (2013-11-30). "Ananda Sutta: Ananda (SN 22.83)". Access to Insight (BCBS Edition). Retrieved 2019-08-13.
  2. ^ Nyanaponika Thera & Hellmuth Hecker (1997). Bhikkhu Bodhi (ed.). Great Disciples of the Buddha: Their Lives, Their Works, Their Legacy. Massachusetts: Wisdom publications. ISBN 0-86171-381-8.
  3. ^ Thanissaro Bhikkhu (2013-11-30). "Ratha-vinita Sutta: Relay Chariots (MN 24)". Access to Insight (BCBS Edition). Retrieved 2019-08-13.
  4. ^ Thanissaro Bhikkhu (1997). "Punna Sutta: To Punna (SN 35.88". Retrieved 2019-08-13.


  • Bhikkhu Bodhi (2000). The Connected Discourses of the Buddha: A Translation of the Samyutta Nikaya. Boston: Wisdom Publications. ISBN 0-86171-331-1.

External links


The Abhidharmadīpa or Lamp of Abhidharma is an Abhidharma text thought to have been authored by Vasumitra as a response to Vasubandhu's Abhidharmakośakārikā.

The text consists of verse and prose commentary. It currently survives as an incomplete collection of Sanskrit fragments. However, the text is valuable insofar as it confirms the identity of Vasubandhu as author of the Abhidharmakośakārikā.


Ajahn (Thai: อาจารย์, RTGS: achan, IPA: [ʔāː.tɕāːn], also romanized ajaan, aajaan, ajarn, ajahn, acharn and achaan) is a Thai language term which translates as "professor" or "teacher." It is derived from the Pali word ācariya, and is a term of respect, similar in meaning to the Japanese sensei, and is used as a title of address for high-school and university teachers, and for Buddhist monks who have passed ten vassa. The term "ajahn" is customarily used to address forest tradition monks and the term Luang Por, "Venerable father" is customarily used to address city tradition monks in Thai Buddhism.


Assaji (Pali: Assaji, Sanskrit: Aśvajit) was one of the first five arahants of Gautama Buddha. He is known for his conversion of Sariputta and Mahamoggallana, the Buddha's two chief male disciples, counterparts to the nuns Khema and Uppalavanna, the chief female disciples. He lived in what is now Uttar Pradesh and Bihar in northern India, during the 6th century BCE.

Buddhism in Venezuela

Buddhism in Venezuela is practiced by over 52,000 people (roughly 0.2% of the population). The Buddhist community is made up mainly of Chinese, Japanese, and Koreans.

Most identify with the Mahayana tradition, reflecting the religious heritage of their emigrant countries.

However, in the mid-1990s Keun-Tshen Goba (né Ezequiel Hernandez Urdaneta), together with Jigme Rinzen, founded a meditation center using the Shambhala Training method.

There are Buddhist centers in Caracas, Maracay, Mérida, Puerto Ordáz, San Felipe, and Valencia.

Buddhist kingship

Buddhist kingship refers to the beliefs and practices with regard to kings and queens in traditional Buddhist societies, as informed by Buddhist teachings. This is expressed and developed in Pāli and Sanskrit literature, early, later, as well as vernacular, and evidenced in epigraphic findings. Forms of kingship that could be described as Buddhist kingship existed at least from the time of Emperor Aśoka (Pali: Asoka). Important concepts that were used with regard to Buddhist kingship are merit (Sanskrit: puṇya; Pali: puñña), pāramī (Sanskrit: pāramitā; Thai: บารมี), 'person of merit' (Thai: ผู้มีบุญ) 'wheel-turning monarch' (Pali: Cakkavatti; Sanskrit: Cakravartin), and Bodhisatta (Sanskrit: Bodhisattva). Many of these beliefs and practices continue to inspire and inform current kingship in contemporary Buddhist countries. Since the 2000s, studies have also began to focus on the role of Buddhist queens in Asian history.

Dharma talk

A Dharma talk (Sanskrit) or Dhamma talk (Pali) or Dharma sermon (Japanese: 法語 (ほうご, Hōgo), Chinese: 法語) is a public discourse on Buddhism by a Buddhist teacher.In some Zen traditions a Dharma talk may be referred to as a teisho (提唱). However, according to Taizan Maezumi and Bernard Glassman, a teisho is "a formal commentary by a Zen master on a koan or Zen text. In its strictest sense, teisho is non-dualistic and is thus distinguished from a Dharma talk, which is a lecture on a Buddhist topic." In this sense, a teisho is thus a formal Dharma talk. Vietnamese master Thich Nhat Hanh says the following about Dharma talks:

A Dharma talk must always be appropriate in two ways: it must accord perfectly with the spirit of the Dharma and it must also respond perfectly to the situation in which it is given. If it only corresponds perfectly with the teachings but does not meet the needs of the listeners, it's not a good Dharma talk; it's not appropriate.

Elizabeth Bielby

Elizabeth Bielby was a nineteenth-century British physician and medical missionary. She petitioned Queen Victoria for a women's medical service for India and was instrumental in the foundation of the Countess of Dufferin Fund.

She was affiliated to the Zenana Bible and Medical Mission and arrived in Lucknow in 1876. In 1881, the Maharaja of Punna asked Bielby, then undertaking medical missionary work in Lahore, to come and treat his wife, the Maharani, who was ill. Bielby agreed and the Maharini soon recovered. On the morning of Bielby's departure to England, the Maharaja asked her to visit Queen Victoria with a message, "I want you to tell the Queen and the Prince and Princess of Wales, the men and women of England, what the women of India suffer when they are sick. Write [the message] small, Doctor Miss Sahib, for I want you to put it into a locket, and you are to wear this locket round your neck till you see our Great Queen and give it to her yourself. You are not to send it through another."After completing her medical training at the London School of Medicine for Women, Bielby and Mary Scharlieb, the first female British doctor to practice in India, were received by the Queen. Bielby presented her with the locket from the Maharani of Punna.

In response, Queen Victoria wrote back to the Maharani saying:“We had no idea it was as bad as this. Something must be done for the poor creatures. We wish it generally known that we sympathize with every effort to relieve the suffering of the women of India.”The Queen then summoned Hariot Hamilton-Temple-Blackwood, Marchioness of Dufferin and Ava, more commonly known as Lady Dufferin, the Vicerine of India, to Windsor Castle and tasked her with improving healthcare and education for the women of India. In 1885, Lady Dufferin set up the Countess of Dufferin Fund which provided scholarships for women to be educated as doctors, hospital assistants, nurses, and midwives. It also financed the construction of female hospitals, dispensaries, and female only wards in preexisting hospitals. In 1886, Bielby was practising and teaching midwifery to female students at a lying-in hospital at Lahore, with the intention of establishing further women's hospitals in India.

Indrasala Cave

The Indasala Cave, also called Indrasila Guha or Indrasaila Cave, is a cave site mentioned in Buddhist texts. It is stated in Buddhist mythology to be the cave where Buddha lived for a while, and gave the sermon called the Sakkapañha Sutta to deity Indra. This Sutta is found as chapter II.21 of Digha Nikaya. In this sermon, the Buddha addresses Sakya (also known as Indra) accompanied by Pancasikha (also known as Kubera). After some harp-playing by Pancasikha, Indra asks 42 questions to the Buddha, which he answers. The teachings in this Indrasala Cave Sutta is, in part, the basis for the Theravada tradition of "punna (earning merit) and varam (favor).

The legend is generally believed to be mythical. Some scholars, since the 19th century, have attempted to identify the location of the cave that may reflect one of the places the Buddha lived. One such location is in modern Giryak, Bihar. It has also been identified with a location on the Vediyaka hill near Rajagrha.Numerous depictions of the scene are known, the earliest being those of the Mahabodhi Temple at Bodh Gaya, circa 150 BCE. In a Gandhara artwork dated to 89 CE, the scene "Visit to the Indrasala Cave" is depicted with Indra identifiable with his elephant seated to the right, the Buddha is shown living in a cave by the wavy rocky landscape with wild animals above.


Kaundinya, Kauṇḍinya (Sanskrit कोउन्दिन्य), or Koṇḍañña (Pali), also known as Ājñātakauṇḍinya, Pali: Añña Koṇḍañña, was a Buddhist monk follower of Gautama Buddha and the first to become an arhat. He lived during the 6th century BCE in what are now Uttar Pradesh and Bihar, India. According to traditional accounts, at the time of Gautama Buddha's birth, he predicted his future destination as an enlightened teacher.


The Koliyas were Kshatriya of the Adicca (Iksvaku) clan of the Solar Dynasty from the Indian subcontinent, during the time of Gautama Buddha.The family members of the two royal families, that is the Koliyas and Sakyas married only among themselves. Both clans were very proud of the purity of their royal blood and had practised this tradition of inter-marriage since ancient times. For example, Suddhodana's paternal aunt was married to the Koliyan ruler Añjana. Their daughters, Mahamaya and Mahapajapati Gotami, were married to Śuddhodana, the chief of the Sakyans. Similarly, Yashodhara, daughter of Suppabuddha, who was Añjana’s son, was married to the Sakyan prince, Gautama Buddha. Thus, the two royal families were related by marriage bonds between maternal and paternal cousins since ancient times. In spite of such close blood-ties, there would be occasional rifts between the two royal families, which sometimes turned into open hostility.

Kuri (kitchen)

A kuri (庫裏, lit. warehouse behind) or kuin (庫院, lit. warehouse hall) is the kitchen of a Zen monastery, typically located behind the butsuden (or, Buddha Hall). Historically the kuri was a kitchen which prepared meals only for the abbot and his guests, though in modern Japan it now functions as the kitchen and administrative office for the entire monastery.

List of Buddhas

This is a list of historical, contemporary, and legendary figures which at least one school of Buddhism considers to be a Buddha and which have an article on Wikipedia:




Amitābha, principal Buddha of Pure Land Buddhism




Dīpankara Buddha

Five Tathagatas

Gautama Buddha


Kassapa Buddha

Koṇāgamana Buddha



Nichiren Daishonin, Buddha of the Latter Day of the Law (Nikko Lineage)

Padumuttara Buddha




Sumedha Buddha


Tonpa Shenrab

Vairocana, embodiment of the Dharmakaya



Yeshe Tsogyal

List of suttas

Suttas from the Sutta Pitaka of the Pali Canon.

List of Digha Nikaya suttas

List of Majjhima Nikaya suttas

List of Samyutta Nikaya suttas

List of Anguttara Nikaya suttas

List of Khuddaka Nikaya suttas

Merit (Buddhism)

Merit (Sanskrit: puṇya, Pali: puñña) is a concept considered fundamental to Buddhist ethics. It is a beneficial and protective force which accumulates as a result of good deeds, acts, or thoughts. Merit-making is important to Buddhist practice: merit brings good and agreeable results, determines the quality of the next life and contributes to a person's growth towards enlightenment. In addition, merit is also shared with a deceased loved one, in order to help the deceased in their new existence. Despite modernization, merit-making remains essential in traditional Buddhist countries and has had a significant impact on the rural economies in these countries.

Merit is connected with the notions of purity and goodness. Before Buddhism, merit was used with regard to ancestor worship, but in Buddhism it gained a more general ethical meaning. Merit is a force that results from good deeds done; it is capable of attracting good circumstances in a person's life, as well as improving the person's mind and inner well-being. Moreover, it affects the next lives to come, as well as the destination a person is reborn. The opposite of merit is demerit (papa), and it is believed that merit is able to weaken demerit. Indeed, merit has even been connected to the path to Nirvana itself, but many scholars say that this refers only to some types of merit.

Merit can be gained in a number of ways, such as giving, virtue and mental development. In addition, there are many forms of merit-making described in ancient Buddhist texts. A similar concept of kusala (Sanskrit: kusala) is also known, which is different from merit in some details. The most fruitful form of merit-making is those good deeds done with regard to the Triple Gem, that is, the Buddha, his teachings, the Dhamma (Sanskrit: Dharma), and the Sangha. In Buddhist societies, a great variety of practices involving merit-making has grown throughout the centuries, sometimes involving great self-sacrifice. Merit has become part of rituals, daily and weekly practice, and festivals. In addition, there is a widespread custom of transferring merit to one's deceased relatives, of which the origin is still a matter of scholarly debate. Merit has been that important in Buddhist societies, that kingship was often legitimated through it, and still is.

In modern society, merit-making has been criticized as materialist, but merit-making is still ubiquitous in many societies. Examples of the impact of beliefs about merit-making can be seen in the Phu Mi Bun rebellions which took place in the last centuries, as well as in the revival of certain forms of merit-making, such as the much discussed merit release.

Punnainallur Mariamman

The Punnai Nallur Mariamman temple is a Hindu temple located at Thanjavur in the state of Tamil Nadu, India. The temple of goddess Mariamman is one of the famous temples around Thanjavur District. The temple is located in the outskirts of Thanjavur.


Rinpoche, also spelled Rimboche and Rinboku (Tibetan: རིན་པོ་ཆེ་, Wylie: rin po che, THL: Rinpoché, ZYPY: Rinboqê), is an honorific term used in the Tibetan language. It literally means "precious one", and may be used to refer to a person, place, or thing--like the words "gem" or "jewel" (Sanskrit Ratna).

The word consists of rin(value) and po(nominative suffix) and chen(big).

The word is used in the context of Tibetan Buddhism as a way of showing respect when addressing those recognized as reincarnated, older, respected, notable, learned and/or an accomplished Lamas or teachers of the Dharma. It is also used as an honorific for abbots of monasteries.

Ten Principal Disciples

The ten principal disciples were the main disciples of Gautama Buddha. Depending on the scripture, the disciples included in this group vary. The Vimalakirti Sutra includes:


Śāripūtra (Sanskrit), or Sāriputta (Pāli), is a top master of Wisdom. In Heart Sutra, the bodhisattva Avalokiteśvara preaches to him.


Maudgalyāyana (Sk.) or Moggallāna(Pl.), also known as Mahāmaudgalyāyana or Mahāmoggallāna. He is a top master of supernatural powers. Maudgalyayana and Śāriputra were once disciples of Sañjaya Belaṭṭhaputta, the skeptic, but they became disciples of the Buddha. In Chinese Buddhism, the Mass that Maudgalyayana held to save his mother who had gone to the Hungry Ghost realm (one of the Six realms) is the foundation of ullambana (Ghost Festival).


Mahākāśyapa (Sk.) or Mahākassapa (Pl.). He was a top master of ascetic training. After the death of Shakyamuni Buddha, he assumes the leadership of the sangha, compiled the Buddha's sayings (suttas) with 500 other disciples (First Buddhist councils), and became the first man who preached the Buddha's teachings directly.


Subhūti (Sk. & Pl.) understood the potency of emptiness. He appears in several Sutras of Mahāyāna Buddhism which teach Śūnyatā (Emptiness or Voidness). He is the subject of the Subhūti Sutta.

Purna Maitrayani-putra

Pūrṇa Maitrāyaniputra (Sk.) or Puṇṇa Mantānīputta (Pl.). He was also called Purna for short. He was the greatest teacher of the Law out of all the disciples. He was the top master of preaching.


Kātyāyana or Mahākātyāyana (Sk.) or Mahākaccāna (Pl.). He understood Shakyamuni Buddha's lecture the best. Although he had only five master in the rural areas, he was permitted to learn Vinaya by the Buddha.


Anuruddha (Pl.) or Aniruddha (Sk.) was a top master of clairvoyance and the practice of the four foundations of mindfulness (satipatthana). Aniruddha was a cousin of Shakyamuni Buddha. He and Ananda became monks at the same time.


Upāli (Sk. & Pl.) was a top master of Vinaya. He was born in the Shudra class and worked as a barber, ayurveda vaidya. Buddha had denied the class system, he ranked his disciples according to the order in which they joined. So Upali was ranked ahead of the ex-princes. In the First Buddhist council, the Vinaya was compiled based on his memory.


Rāhula (Sk. & Pl.) was the only son of the Buddha (when he was still Prince Siddhartha) and his wife Princess Pṛthī. He was a scrupulous, strict and shrewd person. When the Buddha went to his hometown, he became the first Sāmanera (novice monk).


Ānanda (Sk. & Pl.) listened to the Buddha's teachings the most among the disciples. He was a cousin of the Buddha. Ananda means great delight. After he became a monk, he took care of the Buddha for 25 years, until the Buddha died. In the First Buddhist council, the suttas/sutras were compiled based on his memory. He lived to 120 years old.


Uppalavannā (Chinese: 蓮華色比丘尼 or 優缽華色比丘尼) was considered to be one of the two chief female disciples of the Buddha, the other being Khema.

She was the daughter of a wealthy merchant and was known for her great beauty. Her name means "one with the hue of the blue lotus".

Topics in Buddhism
The Buddha
Key concepts
Major figures


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