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Puñña

puñña：phước báu công đức

Pali Viet Dictionary - Bản dịch của ngài Bửu Chơn

Puñña

PUÑÑA：[nt] phước thiện，công đức --kamma [nt] hành động thiện --kāma [a] vui thích，việc lành --kiriyā [f] sự làm lành，sự hành thiện --kkhandha [m] hằng khối phước báu --kkhaya hết phước --tthika [a] vui thích，phước thiện --pekkha [a] mong mỏi làm điều thiện --phala [nt] quả báo của phước báu --bhāga [m] một phần phước báu --ghāgī [a] được phần phước báu --vantu [a] người có phước đức --ānubhāva [m] oai lực của phước báu --ābhisanda [m] tồn trữ phước báu，tạo nhiều phước thiện

Pali Viet Dictionary - Bản dịch của ngài Bửu Chơn

Puṇṇa

PUṆṆA：（pp của pūrati） đầy đủ --ghaṭa [m] một bình đầy --canda [m] trăng tròn，ngày rằm --patta [nt] một vật tặng --māsī，--mī [f] ngày rằm

PTS Pali-English dictionary - The Pali Text Society's Pali-English dictionary

Puñña

Puñña，（nt．） [cp．（late） Vedic puṇya favourable，good； etym．not clear，it may be dialectical．The word is expl^d by Dhammapāla as “santānaṁ punāti visodheti，” i．e．cleaning the continuation （of life） VvA．19，thus taken to pu．The explⁿ is of course fanciful] merit，meritorious action，virtue．Always represented as foundation and condition of heavenly rebirth & a future blissful state，the enjoyment （& duration） of which depends on the amount of merit accumulated in a former existence．With ref．to this life there are esp．3 qualities contributing to merit，viz．，dāna，sīla & bhāvanā or liberality，good conduct & contemplation．These are the puñña-kiriya-vatthūni （see below）．Another set of ten consists of these 3 and apaciti，veyyāvacca，patti-anuppadāna，abbhanumodanā，desanā，savana，diṭṭh’ujjuka-kamma．The opp．of puñña is either apuñña （D．III，119； S．I，114； II，82； A．I，154； III，412； Sdhp．54，75） or pāpa （Sn．520； Dh．39； Nett 96； PvA．5）．The true Arahant is above both （Pv．II，6¹⁵）．See on term also Kvu trsl．201．-- （a） Passages （selected）：D．III，58，120； M．I，404； II，191，199； S．I，72； II，82； IV，190； IV，190； V，53； A．I，151，155 sq．； III，412； Sn．427 sq．，547，569，790； Dh．18，116 sq．，196，220，267，331，412； Nd¹ 90； Pv 1．²； I，5¹²； Pug．55； Vism．541 （puññānaṁ paccayo duvidhā）； DhA．IV，34； PvA．6，8 30，69 sq．； Sdhp．4，19 sq．-- （b） Var．phrases & characterisations：Merit is represented as great （uḷāra DA．I，110； PvA．5； anappaka Pv．I，5¹²） or little （paritta DA．I，110； appa S．II，229）； as adj．（--°） mahā° S．I，191，opp．appa° M．II，5．puñña is defined at Nd¹ 90 as follows：“puññaṁ vuccati yaṁ kiñci tedhātukaṁ kusal’âbhisaṅkhāraṁ； apuññaṁ vuccati sabbaṁ akusalaṁ．“ It is defined as “dāna-sīl’--ādi-pabheda” & “sucaritaṁ kusala-kammaṁ” at VvA．19； considered as leading to future happiness：Vv 1³； PvA．58； consisting mainly in dāna （dānamayaṁ p．） PvA．8，51，60，66，73，but also in vandana PvA．1．To do good= puññaṁ （puññāni） karoti D．I，137； S．IV，331； A．V，177； Pv．I，11⁹； or pasavati S．I，182，213； A．I，89； II，3 sq．； III，244； V，249，282； PvA．121，cp．puññaṁ pasutaṁ Pv．I，5¹²； VvA．289．Other phrases：°ṁ ākaṅkhati S．I，18，20； pavaḍḍhati S．I，33； corehi duharaṁ S．I，36； puññānaṁ vipāko A．IV，89； āgamo S．III，209 IV．349； opadhikaṁ S．I，233； It．78； purāṇaṁ & navaṁ S．I，92； sayaṁ katāni puññāni S．I，37； puññassa dhārā S．I，100； V，400．

--atthika desirous of merit Sn．487 sq．--ânubhāva the majesty of merit PvA．58．--âbhisaṅkhāra accumulation of merit D．III，217； S．II，82； Nd¹ 90，206，442； Vism．557 sq．，571； VbhA．142 sq．，166，184．--âbhisanda （+kusalâbhisanda） meritorious results A．II，54 sq．； III，51，337； IV，245．--assaya seat of merit DA．I，67．--iddhi the magic power of m．PvA．117．--kata one who has done a deed of m．A．II，32．--kamma good works，righteousness，merit S．I，97，143； DA．I，10； VvA．32； PvA．54，87； Sdhp．32．--kāma （adj．） desirous of doing good works S．V，462．--kiriyā a good or meritorious action S．I，87 （°kriyā），101； PvA．54； usually as °kiriyavatthu item of m．action （of which 3 are usually enum^d：see above） D．III，218； A．IV，241； It．51； Nett 50，128．--kkhandha mass of merit （only as mahā°） S．V，400； A．III，337．--kkhaya decay （or waning of the effect） of merit D．I，18 （cp．āyukkhaya & DA．I，110）．--kkhetta field of m．，Ep．of the Saṅgha or any holy personalities，doing good （lit．planting seeds of merit） to whom is a source of future compensation to the benefactor．Usually with adj．anuttara unsurpassed field of m．（see also saṅgha） D．III，5，227； M．I，446； III，80； S．I，167，220； V，343，363，382； A．I，244； II，34 sq．，56，113； III，158，248，279 sq．，387； IV，10 sq．，292； It．88； Sn．486； Vv 50³¹ （cp．VvA．216）； Pv IV．1³³ （of a bhikkhu）； Vism．220； VvA．286； PvA．1 （ariyasaṅgha），5 （Moggallāna），6 （arahanto），132，140，214 and passim．Cp．BSk．puṇyakṣetra Divy 63，395 （+udāra）．--paṭipadā the meritorious path，path of m．A．I，168； Nett 96．--pasavana creation of m．PvA．31．--pekkha looking for merit （i．e．reward），intent upon m．S．I，167； Sn．463 sq．，487 sq．； Dh．108 （cp．DhA．II，234）．--phala the fruit （or result） of m．action S．I，217； Pug．51； DhA．II，4； PvA．8，50，52．--bala the power of m．PvA．195．--bhāga taking part in meritorious action S．I，154．--bhāgiya having share in m．M．III，72 sq．； Nett 48．--maya=puñña J．IV，232 （°iddhi）； cp．BSk．puñyamaya AvŚ I．183．（Page 464）

PTS Pali-English dictionary - The Pali Text Society's Pali-English dictionary

Puṇṇa

Puṇṇa，[pp．of pṛ，Vedic pṛṇāti，Pass．pūryate，*pelē to fill； cp．Sk．prāṇa & pūrṇa=Av．p∂r∂na； Lith．pílnas； Lat．plēnus； Goth fulls=E．full=Ger voll] full，seldom by itself （only passage so far pannarase puṇṇāya puṇṇamāya rattiyā D．I，47=Sn．p．139）．nor --° （only Sn．835 muttakarīsa°），usually in cpds．，and there mostly restricted to phrases relating to the full moon． --ghaṭa a full pitcher （for feeding the bhikkhus，as offering on festive days，cp．J．P．T．S．1884） DhA．I，147； KhA 118 （v．l．suvaṇṇaghaṭa）； DA．I，140 （°paṭimaṇḍita ghara）．--canda the full moon J．I，149，267； V，215．--patta a full bowl （as gift，°ṁ deti to give an ample gift） J．III，535．--baddha at Miln．191 should be read as °bhadda．--bala at DA．I，110 read puñña-bala．--bhadda worshipper of Puṇṇabhadda，perhaps a Yakkha （father of the Yakkha Harikesa） Nd1 92 （Vāsuvadeva，Baladeva，P．and Maṇibhadda，cp．p．89）； Miln．191 （pisācā maṇibhaddā p．）．--mā the full moon （night） D．I，47 （komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā，cp．DA．I，140）； Sn．p．139 （similar）； M．III，21； J．V，215 （dve p-māyo）； Vism．292 （puṇṇa-m-uposatha=puṇṇa-māuposatha），418 （Phagguṇa-puṇṇama-divase）； VvA．66 （āsāḷhi p．）； PvA．137 （id．）； DA．I，140； DhA．III，461 （komudi）．--māsa=°mā only in Loc．puṇṇamāse Vv 811 （=puṇṇa-māsiyaṁ sukka-pakkhe pannarasiyaṁ VvA．314； the similar pass．at VvA．321 reads，prob．by mistake，sukka-pakkha-pāṭiyaṁ：see pāṭī）； J．V，215 （=puṇṇa candāya rattiyā C．）．--māsī （f．； fr．°māsa）= mā J．I，86 （Phagguṇi p．）； VvA．314； cp．BSk．pūrṇamāsī AvŚ I．182．（Page 465）

Concise Pali-English Dictionary by A.P. Buddhadatta Mahathera

Puñña

puñña：[nt．] merit； righteousness．

Concise Pali-English Dictionary by A.P. Buddhadatta Mahathera

Puṇṇa

puṇṇa，（pp．of pūrati） full； complete．

Buddhist Dictionary by NYANATILOKA MAHATHERA

Puñña

puñña：merit，meritorious，is a popular term for kammically wholesome （kusala） action．Opposite terms：apuñña，'demerit'； pāpa，'bad'，'evil'，The value of meritorious action is often stressed，e．g．，in the Treasure Store Sutta （s．Khp．Tr．），Dhp 18，118，122．- The Community of Holy Monks （ariya-Saṃgha），the third Refuge （s．ti-saraṇa），is said to be ＂the incomparable field of merit in the world＂（anuttaraṃ puññakkhettaṃ lokassa）； s．anussati 3．The Arahats，however，having transcended all life-affirming and rebirth-producing actions，are said to be ＂beyond merit and demerit＂； see Sn．520，547，636，790．- See foll．3 articles．

Buddhist Dictionary of Pali Proper Names by G P Malalasekera

Punnā

Punnā：1．PunnāSlave girl of Sujātā．J．i．69； AA．i．218．

2．Punnā TherīAn arahant．She was born in a householder’s family of Sāvatthi，and，at the age of twenty，having heard Pajāpati Gotamī preach，she left the world．One day，while meditating，the Buddha appeared before her in a ray of glory and she became an arahant．

In the past she was a kinnarī on the banks of the Candabhāgā，and，having seen a Pacceka Buddha，worshipped him with a wreath of reeds．Thig．vs．3； ThigA．9f．

She is perhaps identical with Tīninalamālikā of the Apadāna．Ap．ii．515．

3．Punnā Therī．-（v．l．Punnīkā）An arahant．She was born in Anāthapindika’s household，as the daughter of a domestic slave．She was called Punna because，with her birth，the number of children in the household reached one hundred．

On the day，on which she heard the Sīhanāda Sutta she became a sotāpanna．She converted the brahmin Sotthiya，who believed in purification through water （the conversation is recorded in Thig．vs．236 51），and thereby won the esteem of Anāthapindika，so that he freed her．Thereupon she entered the Order and in due course became an arahant．

In the time of Vipassī Buddha she was born in a clansman’s family and entered the Order．She learned the three Pitakas and became a distinguished preacher．She did the same under five other Buddhas - Sikhī，Vessabhū，Kakusandha，Konāgamana and Kassapa but，owing to her tendency to pride，she was unable to root out the defilements．ThigA．199 ff．； Ap．ii．611．

Buddhaghosa，however，say of this Therī （MA．i．347f．； the story，with very different details，is given in AA．ii．716f） that she was a slave girl of Anāthapindika．On one occasion，when the Buddha was about to set out on a tour，Anāthapindika and the other chief patrons of the Buddha，loth to lose him for several months，begged him to remain with them．But the Buddha declined this request，and Punnā，seeing Anāthapindika very dejected and learning the reason，offered to persuade the Buddha to stay．So she approached him and said that she would take the Three Refuges with the Five Precepts if he would postpone his tour．The Buddha at once agreed，and Punnā was freed and adopted as Anāthapindika’s daughter．She later joined the Order，and became an arahant after listening to an admonition （Therigāthā，vs．3，about Punnā 2） of the Buddha，who appeared before her in a ray of glory．Here we undoubtedly have a confusion of legends．See Punnā （2）．

It may be this same Punnā who is mentioned in the Milindapañha （p．115） as one of the seven people whose acts of devotion brought them recompense in this very life．

4．PunnāThe slave girl of the brahmin soothsayer of the Nānacchanda Jātaka．When asked what boon she desired，she answered，“A pestle and mortar and a winnowing basket．” J．ii．428，429．

5．PunnāA slave woman of Rājagaha．Late one night，when standing outside the house，cooling herself after having pounded a large quantity of rice，she saw Dabba Mallaputta taking some monks to their lodgings．She thought to herself that she had to work and therefore could not sleep early，but why should monks，who are free from care，be sleepless? She concluded that one of them was sick or had been bitten by a snake．At dawn the next day she went down to the bathing-ghat，taking a cake made of rice dust and baked over charcoal，meaning to eat it after the bath．On the way she met the Buddha and offered him the cake，though she did not expect he would eat it．But the Buddha，who was with Ananda，accepted the gift and sat down to eat it，while Punnā stood watching．When the meal was over，the Buddha asked her what she had thought of the monks，and she told him．The Buddha pointed out to her that monks could not sleep till late for they had to be watchful and assiduous．At the end of the discourse Punnā became a sotāpanna．

It was in reference to this Punnā that the Kundakasindhavapotaka Jātaka was preached．DhA．iii．321 ff．

6．PunnāA slave woman．The Commentaries mention （E．g．，MA．ii．696） that the Buddha once made a rag robe （pamsukūla） out of a garment cast off by her in a cemetery overgrown with weeds （atimuttakasusāna）．When the Buddha donned the robe the earth trembled in wonder．It was this robe that the Buddha exchanged with Mahā Kassapa； when the Buddha picked it up from the cemetery where Punnā had cast it off it was covered with insects （SA．ii．149）．

Buddhist Dictionary of Pali Proper Names by G P Malalasekera

Punna

Punna：1．Punna，Punnaka TheraHe was born in the family of a householder of Suppāraka in the Sunāparanta country．When he was grown up，he went with a great caravan of merchandise toSāvatthi where，having heard the Buddha preach，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 preached to him the Punnovāda Sutta．So Punna 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．

Ninety one kappas ago，when there was no Buddha alive，Punna was a learned brahmin，and later became a hermit in Himavā．Near his abode a Pacceka Buddha died，and at the moment of his death there appeared a great radiance．The ascetic cremated the body and sprinkled scented water on the pyre to extinguish the flames．A deva，witnessing the event，prophesied his future greatness．His name throughout his many lives was Punna or Punnaka．Thag．vs．70； ThagA．i．156 ff．； Ap．ii．341．

In Sunāparanta he first lived at Ambahatthapabbata，but，on being recognised by his brother，he went toSamuddagiri vihāra，where was a magnetised walk which none could use．The waves of the sea breaking made great noise，and，in order to help him to concentration，Punna caused the sea to be quiet．From there he went to Mātulagiri，where the incessant cries of birds disturbed him； he finally went to Makulakagāma．While he was there，his brotherCūla Punna，with five hundred others，sailed in a trading ship，and，before embarking，he visited Punna，took the precepts from him，and asked for his protection during the voyage．The ship reached an island where red sandalwood grew； with this the merchants filled the ship，and the spirits of the island，angered by this，raised a great storm and appeared before the sailors in fearful forms．Each merchant thought of his guardian deity and Cūla Punna of his brother．Punna，sensing his brother’s need，travelled through the air to the ship，and，at sight of him，the spirits disappeared．In gratitude for their deliverance，the merchants gave to the Elder a share of their sandalwood．It was with this material that the Candanasālā，above referred to，was built．

Kundadhāna 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 Saccabandha，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．MA．ii．1014 ff．； SA．iii．14ff．； KhA．149．

2．Punna，Punnaka，PunnasīhaA setthi of Rājagaha （DhA．i．385； iii．104），father of Uttarā Nanda-Mātā．He had been a poor man and had worked for the setthi 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 Punna gave him a tooth stick and water．Punna’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 Punna’s name，and the king conferred on him the rank of Bahudhanasetthi．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 daughterUttarā became sotāpannas．MA．ii．812； DhA．iii．302 ff．； also VvA．62ff．，where Punnaka’s wife is called Uttarā．In the Anguttara，Commentary （i．240 ff．） the man’s name is given as Punnasīha，of which Punna is the shortened form．

It is this Punna，described as bhataka，that is mentioned in the Milindapañha （pp．115，291； see also MA．ii．812） among the seven people whose acts of devotion brought reward in this very life．

3．PunnaSlave of Mendaka．He was one of the five persons of Great Merit （Pañca Mahāpuññā）（AA．i．219； DhA．i．385）．When he ploughed the field with a single plough he made fourteen furrows，seven on each side．Vsm．383．

4．PunnaA servitor （dabbigāhaka） who held the oblation ladles for the seven sages，mentioned in the Assalāyana Sutta （M．ii．157； MA．ii．785）； they were rebuked by Asita Devala for their pretensions regarding the superiority of brahmins．

5．Punna KoliyaputtaA naked ascetic （Acela） who visited the Buddha at Haliddavasana，together with Seniya Kukkuravatika．Punna questioned the Buddha regarding the practices of Seniya，while Seniya did likewise regarding those of Punna．The discussion is recorded in the Kukkuravatika Sutta （q．v．）．At the end of the discussion，Punna declared himself a follower of the Buddha．He is called Govatika （one who behaved like a cow）（M．i．387 ff）．Buddhaghosa says （MA．ii．624） 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．Punna Mantānīputta TheraHe belonged to a brahmin family of Donavatthu near Kapilavatthu．His mother was Mantānī，sister ofAññākondañña．While theBuddha was at Rājagaha，whither he had gone after preaching theDhammacakkappavattana Sutta，Aññākondañña went to Kapilavatthu and ordained Punna．Kondañña then returned to Rājagaha，whence，having taken leave of the Buddha，he retired to live on the banks of the Chaddantadaha．But Punna remained in Kapilavatthu，intent on his practices，and soon after became an arahant．He gathered round him five hundred clansmen who all became monks，and he taught them the ten bases of discourse （dasa kathāvatthūni），which he himself had learnt，and they became arahants．When they wished to visit the Buddha，Punna sent them on in advance to Rājagaha，asking them to pay homage to the Buddha in his name．Later，when the Buddha came from Rājagaha toSāvatthi，Punna visited him and was taught the Dhamma in the Buddha’s own Gandhakuti．Sāriputta，hearing of the fame of Punna，wished to meet him，and went to Andhavana，where Punna was spending his siesta．Sāriputta questioned him on the seven acts of purity，and Punna answered him．The two monks found great joy in each other’s words．The interview with Sāriputta is given in theRathavinīta Sutta （M．i．146 ff．）．Buddhaghosa，says （MA．i．362） that the two Elders had many things in common．

Later，the Buddha declared Punna to be pre-eminent among those who preached the Dhamma．（A．i．23； S．ii．156）

In the time of Padumuttara Buddha，Punna was born in a rich brahmin family of Hamsavatī，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 preach，the Buddha declared one of his monks pre eminent among preachers，and Punna，wishing for a like honour under a future Buddha，paid great homage to Padumuttara．（ThagA．i．37 ff ）

In the Anguttara Commentary （AA．i．113 ff），however，we are told that in the time of Padumuttara Buddha，Punna was named Gotama and was expert in the Vedas．But he found no solace in the teaching of the Vedas and became an ascetic with a following of eighteen thousand Jatilas，all of whom，under his guidance，developed great iddhi powers．Punna 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 eminent preacher to render thanks．At the conclusion of the sermon，all except Gotama became arahants．Gotama wished to gain pre eminence in preaching under a future Buddha，and Padumuttara proclaimed that his wish would find fulfilment．The Apadāna （Ap．i．38，quoted at ThagA．i．362） contains yet another version，according to which Punna’s name in the time of Padumuttara was Sunanda．

Besides the Rathavinīta Sutta mentioned above （n．1），which bears testimony to Punna’s skill as a preacher，another Sutta，of the Samyutta Nikāya （S．iii．105f．； according to ThagA．ii．124，Ananda became a sotāpanna after hearing a sermon by Punna），represents Ananda as saying to the assembled monks that Punna was of great help to himself and others when they were yet novices； Punna had preached to them on causation，and they were able to understand the Doctrine because of his skilful exposition．

It is，perhaps，this Punna who is identified with the gate keeper （dovārika） of the Kurudhamma Jātaka （J．ii．381） and with one of the seven brothers of the Bhisa Jātaka （J．iv．314）．

The Mahāvastu （iii．382） contains twenty verses attributed to Pūrna Maitrayānīputra．

7．Punna．See also s．v．Punnaka．

Punna Sutta．Another name for the Punnovāda Sutta．

U Hau Sein’s Pāḷi-Myanmar Dictionary ပါဠိျမန္မာ အဘိဓာန္(ဦးဟုတ္စိန္)

Puṇṇa

puṇṇa：ပုဏၰ （တိ）（တီ-ကိတ္）（√ပုရ္+န）
ျပည့္သည္။

U Hau Sein’s Pāḷi-Myanmar Dictionary ပါဠိျမန္မာ အဘိဓာန္(ဦးဟုတ္စိန္)

Puñña

puñña：ပုည （န）
ေကာင္းမႈ။ ကုသိုလ္ေကာင္းမႈ။

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Puṇṇa

Puṇṇa：m．[BSk．Pūrṇa] ① 富楼那 [アパランタを教化した比丘] ．② = Puṇṇa-Mantāniputta [BSk．Pūrṇa Maitrāyanīputra] 富楼那弥多羅尼子，満慈子，満願子 [説法第一の比丘]．

《巴汉词典》明法尊者增订

Puṇṇa

Puṇṇa，（pūrati 的【过分】），已满，已完成。puṇṇaghaṭa，【阳】已满的大水罐。puṇṇacanda，【阳】满月，望月，月圆。puṇṇapatta，【中】礼物。

《巴汉词典》Mahāñāṇo Bhikkhu编著

Puṇṇa

Puṇṇa，（pūrati 的【过分】），已满，已完成。 ~ghaṭa，【阳】已满的大水罐。~canda，【阳】满月，望月，月圆。 ~patta，【中】礼物。 ~māsī，~mī，【阴】月圆日（农历十五）。（p229）

パーリ语辞典日本水野弘元

Puṇṇa

puṇṇa：a．[pṝ の pp．，Sk．pūrṇa] 充ちた，充満した，満てる．-patta 満鉢，十分の贈物．-mā f．，-māsa m．，-māsī f．満月．

パーリ语辞典日本水野弘元

Puñña

puñña：n．[Sk．puṇya] 福，善，福德，功徳．-atthika 福を求める．-āpekkha 福を望む．-ābhisaṅkhāra 福行．-ābhisanda 福の等流，福徳潤沢．-ūpacaya 福の積集．-kata 福をなせる．-kamma，-kiriyā 福業．-kiriya-vatthu 福業事．-kkhandha 功徳聚．-kkhaya-maraṇa 福尽死．-kkhetta 福田．-teja 福威力．-paṭipadā 福善への道．-phala 福果．-bhāgiya 福分．-mahatta 福の偉大．-mahī 功徳地．-vutthu 福事．-vepulla 福広大．-saṅkhāra 福行．

巴利文-汉文佛学名相辞汇翻译：张文明

Puñña

Puñña：福；善；福德；功德{PS：puñña -- n．or nt [中性词（格；位）]； puññānaṁ -- dat．[与格；（间接）受词）] & gen．属格；例如 puññānaṁ vipāko 异熟（善果）报 [vipāko 异熟； puññāni -- acc．．（直接）受格；（日译）对格；目的格]； nom．[主格] & voc．[呼格]；例如 sayaṁ katāni puññāni 自作福德[sayaṁ 自己的； katāni 行为的]}

《巴汉词典》明法尊者增订

Puñña

Puñña，【中】福，善，功德，功绩，正义。puññakamma，【中】福业（有功德的行动）。puññakata（=katapuñña）﹐作福。puññakāma，【形】想福的，想功德的。puññakiriyā，【阴】好行动，福业。puññakkhandha，【阳】福蕴（大量的功绩）。puññakkhaya，【阳】福尽（功绩的疲惫）。puññatthika，【形】想功绩的。puññapekkha，【形】希望有功德的。puññaphala，【中】福报，福果。puññabhāga，【阳】福份。Puññabhāgiyanti dibbe kāme patthetvā sucaritapāripūriyā devaloke nibbattassa attabhāvo puññabhāgiyo nāma，duccaritapāripūriyā apāye nibbattassa attabhāvo apuññabhāgiyo nāma．（顺福分：已望天国，实践善行，自体再生於天世间的顺福分之名。非顺福分：实践恶行，自体已再生於恶趣顺福分之名。）。puññabhāgī，【形】有福份的。puññabhisaṅkhāra﹐【阳】福行、善行。puññavantu，【形】有福的，有品德的。puññānubhāva，【阳】福的力量。puññabhisanda，【阳】积福。puññasampadā，【阴】功德财。A．9．10．/IV，373．：九种补特伽罗者是世间无上福田（anuttaraṁ puññakkhettaṁ lokassa）：Arahā，arahattāya paṭipanno，anāgāmī，anāgāmiphalasacchikiriyāya paṭipanno，sakadāgāmī，sakadāgāmiphala- sacchikiriyāya paṭipanno，sotāpanno，sotāpattiphalasacchikiriyāya paṭipanno，gotrabhū．（阿罗汉、向阿罗汉、不还者、向不还果之现证者、一来者、向一来果之现证者、预流者、向预流果之现证者、（改变凡夫成为圣人的）种姓者。） A．7．58．/IV，89．︰Mā bhikkhave puññānaṁ bhāyittha，sukhass’etaṁ bhikkhave adhivacanaṁ，yad idaṁ puññānan ti．（诸比丘！你们不要怕诸褔，这是乐的同义语，这即是诸褔。） Aṭ．7．59．/CS：pg．3．182．︰puññānīti yadidaṁ vacanaṁ，etaṁ sukhassa iṭṭhassa vipākassa adhivacanaṁ nāmaṁ．（褔︰这句话，是乐的、令人喜爱的果报的同义语。）

《巴汉词典》Mahāñāṇo Bhikkhu编著

Puñña

Puñña，【中】福，功德，功绩，正义。 ~kamma，【中】福业（有功德的行动）。 ~kāma，【形】想福的，想功德的。 ~kiriyā，【阴】好行动，福业。 ~kkhandha，【阳】福蕴（大量的功绩）。 ~kkhaya，【阳】福尽（功绩的疲惫）。 ~tthika，【形】想功绩的。 ~pekkha，【形】希望有功德的。 ~phala，【中】福报，福果。 ~bhāga，【阳】福份。 ~bhāgī，【形】有福份的。 ~vantu，【形】有福的，有品德的。 ~ānubhāva，【阳】福的力量。 ~abhisanda，【阳】积福。（p228）

(Dữ liệu từ điển được lấy từ Pali Canon E-Dictionary Version 1.94 và được cộng đồng đóng góp)

Pali Viet Abhidhamma Terms - Từ điển các thuật ngữ Vô Tỷ Pháp của ngài Tịnh Sự, được chép từ phần ghi chú thuật ngữ trong các bản dịch của ngài

Pali Viet Dictionary - Bản dịch của ngài Bửu Chơn

Pali Viet Dictionary - Bản dịch của ngài Bửu Chơn

PTS Pali-English dictionary - The Pali Text Society's Pali-English dictionary

PTS Pali-English dictionary - The Pali Text Society's Pali-English dictionary

Concise Pali-English Dictionary by A.P. Buddhadatta Mahathera

Concise Pali-English Dictionary by A.P. Buddhadatta Mahathera

Buddhist Dictionary by NYANATILOKA MAHATHERA

Buddhist Dictionary of Pali Proper Names by G P Malalasekera

Buddhist Dictionary of Pali Proper Names by G P Malalasekera

U Hau Sein’s Pāḷi-Myanmar Dictionary ပါဠိျမန္မာ အဘိဓာန္(ဦးဟုတ္စိန္)

U Hau Sein’s Pāḷi-Myanmar Dictionary ပါဠိျမန္မာ အဘိဓာန္(ဦးဟုတ္စိန္)

パーリ语辞典 日本水野弘元

《巴汉词典》明法尊者增订

《巴汉词典》Mahāñāṇo Bhikkhu编著

パーリ语辞典 日本水野弘元

パーリ语辞典 日本水野弘元

巴利文-汉文佛学名相辞汇 翻译：张文明

《巴汉词典》明法尊者增订

《巴汉词典》Mahāñāṇo Bhikkhu编著

パーリ语辞典日本水野弘元

パーリ语辞典日本水野弘元

パーリ语辞典日本水野弘元

巴利文-汉文佛学名相辞汇翻译：张文明