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從人間佛教的「生命不死」信念論「安樂死」的迷思與解套之方=The Belief of “Life Never Dies” in Humanistic Buddhism: A Study on the Myth of Euthanasia and Its Resolutions |
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釋慧開 =Venerable, Huei-kai
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| Source |
2019星雲大師人間佛教理論實踐研究
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| Date | 2020.05 |
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| Pages | 268 - 297 |
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| Publisher | 佛光山人間佛教研究院 |
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| Publisher Url |
http://fgsihb.org/
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| Location | 高雄市, 臺灣 [Kaohsiung shih, Taiwan] |
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| Content type | 會議論文=Proceeding Article |
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| Language | 中文=Chinese |
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| Note | 作者單位：1.南華大學宗教學研究所教授。2.生死學系講座教授 |
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| Keyword | 人間佛教=Humanistic Buddhism; 生命不死=life never dies; 生命永續=life is eternal; 安樂死=euthanasia; 醫師協助的自殺=physician-assisted suicide |
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| Abstract | 「安樂死」一詞其實是個錯誤的翻譯，是由日本人翻譯英文“euthanasia”一字而來，而後為國人所沿用，但是卻嚴重地誤導社會大眾。
就實而論，「安樂死」非但不是理想的死法，而且從想法到做法都是錯誤的，因為「安樂死」只是局限於思考如何讓絕症末期病患及早結束「生命難忍的痛苦」與「痛苦難忍的生命」，而完全沒有認知及考慮到「如何開展未來續起的生命」。
其實，佛法當中有遠比「安樂死」高明許多的解套法門，透過人間佛教的「生命不死」與「生命永續」信念，以及「往生助念」法門，一者，可以旁助末期病患克服身心上的痛苦；二者，可以引導末期病患發願往生佛國淨土、上生天界或乘願再來；三者，可以協助末期病患（甚至於植物人）安詳地捨報，以圓滿其死亡的尊嚴與品質。
The Chinese term for “euthanasia” is anlesi ( 安樂死, lit. “death with peace and happiness”), which is an incorrect translation. It was translated from the English word by the Japanese, and the Chinese adopted it. However, this definition seriously misleads the public.
In reality, not only is euthanasia not an exemplary death, but it is also wrong in its approach due to its limited considerations. It concerns itself only with how terminally ill patients can end the “unbearable pain in life” and “unbearable life in pain.” It completely disregards or neglects the notion of “how to develop a continual life in the future.”
In fact, there are far better solutions found in the Dharma than in euthanasia. For example, Humanistic Buddhism advocates concepts such as “life never dies” and “life is eternal,” and puts into practice “assistive chanting upon death.” Firstly, this helps terminally ill patients overcome their physical and mental pain. Secondly, it guides terminally ill patients to aspire for rebirth in the buddha’s pure lands, heavenly realms, or even rebirth in this world. Thirdly, it assists terminally ill patients (even those in a vegetative state) to make peace and let go. Accordingly, death can be faced with dignity and appropriacy. |
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| Table of contents | 一、前言 270
二、“Euthanasia＂一字的誤譯與「安樂死」一詞的嚴重誤導 270
（一）有關“Euthanasia”一字的歷史脈絡 271
（二）“Euthanasia（安樂死）”與“Physician-assisted suicide（醫生協助的自殺）”二者之間的異同點 272
三、有關「安樂死」爭議的社會脈絡 274
（一）「安樂死」方式的分類 275
（二）贊成與反對「安樂死」的基本理據 276
四、「安樂死」的執行方式與過程等同於「謀殺」或「自殺」 279
（一）以美國奧克拉荷馬爆炸案兇手之死刑執行為例 280
（二）「安樂死」嚴重違反醫學倫理 281
五、有關植物人的一些觀念釐清 282
六、星雲大師人間佛教「生命不死」的信念可以啟發化解「安樂死」困境的解套之方 285
七、「植物人」與「安樂死」困境的可能解套之方 286
八、宗教信念與行持可為「安樂死」的困境解套 291
（一）「求往生」才能真正的「安樂而死」 291
（二）「安樂死」不等於「尊嚴死」，真正的「尊嚴死」絕非「安樂死」 293
（三）「安樂死」根本就不是失智症的解套之方 295
九、結論 295
參考書目 297 |
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| Hits | 852 |
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| Created date | 2020.07.03 |
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| Modified date | 2020.07.30 |
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