..續本文上一頁平時學習，隨時運用。

　　〔參考書目〕

　　1. Thiroux, Jacques P. PHIOSOPHY: Theory and Practice. (New York: Macmillan, 1985), pp. 67～79。

　　2. Rahula, Walpola What the Buddha Taught 1958.(中譯本：顧法嚴譯《佛陀的啓示》臺北巿：慧炬出版社，1983)。

　　3. 立花隆《臨死體驗》。東京﹕文藝春秋。1994。

　　4. 田宮仁〈佛教理念 ─╱─〉。《佛教》季刊，No. 6, 1989。pp.171～17。

　　5. 伊藤清司《死者棲樂園──古代中國死生觀》。東京﹕角川書店。1998。

　　6. 印順法師《中觀論頌講記》。臺北：正聞出版社。1952。

　　7. 印順法師《華雨集》〈中國佛教之瑣談〉。臺北：正聞出版社。1993。

　　8. 李安德著，若水譯《超個人心理學》。臺北：桂冠出版社，1992。

　　9. 锺昌宏編著《癌症末期安甯照顧──簡要理念與實踐》(臺北：中華民國安甯照顧基金會)。

　　頁441

　　Buddhist Terms and Models for Hospices

　　Bhikkhu Hui-min

　　Associate Professor,

　　National Institute of the Arts

　　Summary

　　In 1967, St Christopher”s Hospice in England began providing complete medical team cooperative care for patients in the final stages of cancer, and counseling family members through the period of bereavement.Now the name Hospice is used in modern medical organizations as a general term for care for patients in the final stages of cancer, and as such has spread around the world. When the hospice care movement, with its roots in Christendom, reached the Oriental religious cultural sphere, Asian countries imported concepts and methods while adapting them to local cultural needs, developing terms and models suitable for each region”s cultural background.

　　For example, Buddhists in Japan use the ancient Sanskrit term “vihara” (resting place, monastery) in place of the word “hospice”, with its roots in Christianity.Buddhist terminal care concepts are evident in their teaching to “comprehend the passing of all things, respect wishes, respect life.”In addition, they emphasize Four Wholes:the whole person, the whole family, the whole course of the disease, the whole medical team.Usually, reference to caring for the whole person implies caring for the patient”s body, mind, and spirit.Spiritual care originating in Christian concepts of body, mind, and spirit is based on the belief that aside from the body, there is a soul that transcends body and mind.

　　If we combine Buddhism with this, we may promote a care of awareness, with Four Establishment of Mindfulness as reference for Buddhist Terminal Care.Buddhism passes both the concept of Materialism and the concept that the soul exists independently of body and mind；Buddhism teaches that the ego has no true existence (anatma), and idea of Conditioned Geneses (pratitya-samutpada).

　　頁442

　　Using this covenant that nothing is eternal, nothing is separated, the patient may become acquainted with his own body, sense, mind, and dharma, so that awareness is sharp but settled.

　　As to the terminal topic of life and death, neither life nor death, Buddhist care is founded on the Four Noble Truths:suffering (duhka), the accumulation of suffering (samudaya), extinguishing suffering (nirodha), and the cultivation to extinguish suffering (marga).In addition, experience shows that Buddhism”s Four Immeasurable States of Mind──immeasurable mercy, immeasurable pity, immeasurable joy, and immeasurable relinquishing──definitely helps patients comprehend their experience.

　　Key words: 1. hospice care2. spiritual care3. care of awareness4. Biothanatology

　　5. four foundations of mindfulness

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　　注解

　　[1]Hospice Care目前在臺灣的衛生署以「安甯療護」作爲正式譯語。其它地區之用語如下：臨終關懷(中國大陸、臺灣佛教界)、善終服務(香港、臺灣天主教)、甯養服務(香港)、緩和照顧、緩解照顧、姑息照顧(Palliative Care)、緩和照顧病房(中心) (Palliative Care Unit，簡稱PCU)、緩和醫學(Palliative Medicine)、支持照顧(Supportive Care)、癌病延續性照顧(Continuing care of cancer treatment)、完整性症狀治療(Comprehensive symptom control)。參考锺昌宏醫師編著《癌病末期安甯照顧──簡要理論與實踐》。安甯照顧基金會出版。出版年月未明。

　　[2]參見田宮仁〈佛教理念─╱&…

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