..续本文上一页平时学习，随时运用。

　　〔参考书目〕

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

　　2. Rahula, Walpola What the Buddha Taught 1958.(中译本：顾法严译《佛陀的启示》台北巿：慧炬出版社，1983)。

　　3. 立花隆《临死体验》。东京﹕文艺春秋。1994。

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

　　5. 伊藤清司《死者栖乐园──古代中国死生观》。东京﹕角川书店。1998。

　　6. 印顺法师《中观论颂讲记》。台北：正闻出版社。1952。

　　7. 印顺法师《华雨集》〈中国佛教之琐谈〉。台北：正闻出版社。1993。

　　8. 李安德着，若水译《超个人心理学》。台北：桂冠出版社，1992。

　　9. 锺昌宏编着《癌症末期安宁照顾──简要理念与实践》(台北：中华民国安宁照顾基金会)。

　　页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).

　　页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目前在台湾的卫生署以「安宁疗护」作为正式译语。其它地区之用语如下：临终关怀(中国大陆、台湾佛教界)、善终服务(香港、台湾天主教)、宁养服务(香港)、缓和照顾、缓解照顾、姑息照顾(Palliative Care)、缓和照顾病房(中心) (Palliative Care Unit，简称PCU)、缓和医学(Palliative Medicine)、支持照顾(Supportive Care)、癌病延续性照顾(Continuing care of cancer treatment)、完整性症状治疗(Comprehensive symptom control)。参考锺昌宏医师编着《癌病末期安宁照顾──简要理论与实践》。安宁照顾基金会出版。出版年月未明。

　　[2]参见田宫仁〈佛教理念─╱&…

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