1. Puṇṇa, Puṇṇaka Thera.– He was born in the family of a householder of Suppāraka in Sunāparanta. When he was grown up, he went with a great caravan of merchandise to Sāvatthi where, having heard the Buddha teach, he left the world and joined the Order. He won favour by attention to his duties. One day he asked the Buddha for a short lesson so that, having learnt it, he might go back to dwell in Sunāparanta. The Buddha taught him the Puṇṇovāda Sutta (q.v.) So Puṇṇa departed, and, in Sunāparanta, he became an Arahant. There he won over many disciples, both male and female, and having built for the Buddha a cell out of red sandalwood (candanāsālā), he sent him a flower by way of invitation. The Buddha came with five hundred Arahants, spent a night in the cell, and went away before dawn.
In Sunāparanta he first lived at Ambahattha-
Kuṇḍadhāna was the first among the Arahants to be chosen to accompany the Buddha to Sunāparanta. Sakka provided five hundred palanquins for the journey, one of which was empty. This was subsequently taken by the ascetic Saccabaddha, whom the Buddha converted and ordained on the way. On his return journey, the Buddha stopped at the river Nammadā, and was entertained there by the Nāga king.²
2. Puṇṇa, Puṇṇaka.– A millionaire (seṭṭhi) of Rājagaha,³ father of Uttarā Nandamātā. He had been a poor man and had worked for the millionaire Sumana. One feast day, though his master offered him a holiday, he went to work in the field, because he was too poor to be able to enjoy himself. While he was in the field Sāriputta came to him, and Puṇṇa gave him a tooth stick and water. Puṇṇa’s wife, coming with her husband’s food, met Sāriputta as he was coming away, and offered him the food she carried. She cooked fresh rice and took it to her husband, who was overjoyed to hear of her gift to Sāriputta. After the meal, he rested his head for a while on his wife’s lap, and, on awaking, he found that the field he had ploughed had turned into gold. He reported the matter to the king, who sent carts to fetch the gold; but as soon as his men touched it, saying that it was for the king, it turned again into earth. The gold was, therefore, gathered in Puṇṇa’s name, and the king conferred on him the rank of Bahudhanaseṭṭhi. He built a new house, and, at the feast of inauguration, held a great almsgiving to the Buddha and the monks. When the Buddha thanked him, he and his wife and his daughter Uttarā (q.v.) became Stream-
It is this Puṇṇa, described as a hired servant (bhataka), who is mentioned in the Milindapañha ⁶ among the seven people whose acts of devotion brought reward in this very life.
4. Puṇṇa.– A priest (dabbigāhaka = spoon-
5. Puṇṇa Koliyaputta.– A naked ascetic (Acela) who visited the Buddha at Haliddavasana, together with Seniya Kukkuravatika. Puṇṇa questioned the Buddha regarding the practices of Seniya, while Seniya did likewise regarding those of Puṇṇa. The discussion is recorded in the Kukkuravatika Sutta (q.v.) At the end of the discussion, Puṇṇa declared himself a follower of the Buddha. He is called Govatika (one who behaved like a cow).¹⁰ Buddhaghosa says ¹¹ that, in order to support his bovine character, he wore horns and a tail and browsed on the grass in the company of cattle.
6. Puṇṇa Mantāṇiputta Thera.– He belonged to a brahmin family of Donavatthu near Kapilavatthu. His mother was Mantāṇī, sister of Aññāta-
Later, the Buddha declared Puṇṇa to be pre-
In the time of Padumuttara Buddha, Puṇṇa was born in a rich brahmin family of Haṃsavatī, before the birth of the Buddha. When grown up, he one day visited the Buddha, and as he sat on the edge of a large crowd, hearing him teach, the Buddha declared one of his monks pre-
In the Aṅguttaranikāya Commentary,¹⁶ however, we are told that in the time of Padumuttara Buddha, Puṇṇa was named Gotama and was expert in the Vedas. However, he found no solace in the teaching of the Vedas and became an ascetic with a following of eighteen thousand Jaṭilas, all of whom, under his guidance, developed great psychic powers. Puṇṇa was already old when Padumuttara attained Enlightenment. One day the Buddha visited Gotama’s hermitage, and Gotama and his disciples entertained him to a meal. Afterwards the Buddha wished his chief disciple Mahādeva to come to the hermitage with one hundred thousand monks; this he did, and the ascetics provided flowers for their seats. For seven days the Buddha and his monks remained in trance on their seats, at the end of which period the Buddha asked the most pre-
Besides the Rathavinīta Sutta mentioned above, which bears testimony to Puṇṇa’s skill as a teacher, another Sutta, of the Saṃyuttanikāya,¹⁸ represents Ānanda as saying to the assembled monks that Puṇṇa was of great help to himself and others when they were yet novices; Puṇṇa had taught them on causation, and they were able to understand the Doctrine because of his skilful exposition.
The Mahāvastu ²¹ contains twenty verses attributed to Pūṇṇa Maitrayānīputra.
7. Puṇṇa.– See also s.v. Puṇṇaka.
Puṇṇa Sutta.– Another name for the Puṇṇovāda Sutta (q.v.)
¹ Thag. vs. 70; ThagA.i.156 ﬀ; Ap.ii.341.
⁴ MA.ii.812; DhA.iii.302 ﬀ; also VvA.62 ﬀ., where Puṇṇaka’s wife is called Uttarā.
¹⁸ S.iii.105 f; according to ThagA.ii.124, Ānanda became a Stream-
References in the notes are to the Pāḷi texts of the PTS. In the translations, these are usually printed in the headers near the spine, or in square brackets in the body of the text, thus it would be i 146 in the spine or  in the text. References to the Commentaries are usually suffixed with A for Aṭṭhakathā (DA, MA, SNA, etc.) but references to the Jātaka Commentary are given as J, not JA, which would normally be used, as that is reserved for the Journal Asiatic.