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Trojaka radość w buddyzmie

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KOSIOR K.
Ethos. Kwartalnik Instytutu Jana Pawła II KUL
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2011
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vol. 24
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issue 1 2(93 94)
EN
In the first and main part of the article, the author presents three kinds of joy described in the Pali Canon. The first one is part of the experience of sensual pleasure and ultimately turns out illusory. The second one comes to light and develops as a result of the practices recommended by Buddha, in particular as the fruit of the progress of meditation. The third one includes the greatest happiness inherent in the state of nirvana. In the second part of the article, the author describes the ways of inspiring joy and of relieving suffering, as they are described in the Mahayana, in particular those of them which are related to the idea of the transfer of merit. Translated by Dorota Chabrajska
2
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„Szlachetne milczenie” we wczesnym buddyzmie

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KOSIOR K.
Ethos. Kwartalnik Instytutu Jana Pawła II KUL
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2016
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vol. 29
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issue 1 (113)
EN
According to the Pāli Canon scriptures, keeping silent was a daily practice of the monks from the congregation founded and presided over by Buddha. The article refers to the events and situations in which Buddha and his disciples refrain from speaking. In particular, the attention is focused on two ways of cultivating the so-called ‘noble silence’ (ariya tuṇhibhāva). The first one is characteristic of monks not speaking while staying in a group, while the second is an element of the concentration which determines the progress in meditation, as well as accomplishment of freedom from suffering. Translated by Dorota Chabrajska
PL
Zgodnie z informacjami zawartymi w kanonie palijskim zachowywanie milczenia było codzienną praktyką mnichów ze zgromadzenia założonego i kierowanego przez Buddę. W artykule przywołuje się zdarzenia i sytuacje, w których Budda i jego uczniowie powstrzymują się od mówienia. Szczególną uwagę zwraca się na dwa rodzaje kultywowania ciszy nazwane „szlachetnym milczeniem” (palij. ariya tuṇhibhāva). Pierwszy to niezabieranie głosu przez mnichów podczas ich przebywania w grupie, drugi to element skupienia, warunkujący postęp w medytacji i osiągnięcie wyzwolenia od cierpienia.
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