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| Author |
陳慶餘
;
釋宗惇
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釋惠敏
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釋德嘉
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釋慧岳
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| Source |
安寧療護=Taiwan Journal of Hospice Palliative Care
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| Volume | v.13 n.2 (總號=n.48) |
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| Date | 2008.05.01 |
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| Pages | 168 - 184 |
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| Publisher | 臺灣安寧照顧協會 |
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| Location | 臺北縣, 臺灣 [Taipei hsien, Taiwan] |
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| Content type | 期刊論文=Journal Article |
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| Language | 中文=Chinese |
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| Keyword | 安寧緩和醫療=hospice palliative care; 預期性悲傷=anticipatory grief; 靈性照顧=spiritual care; 佛法=Buddha Dharma; 臨床佛教宗教師=clinical Buddhist chaplain |
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| Abstract | 癌末家屬常因面對病人即將往生的困境，自然產生預期性的悲傷，若無法舒解，不僅阻礙了病人的死亡準備，也造成醫療團隊的困擾。在文獻中悲傷輔導以家屬爲中心，是對於失落感產生之後的相關認知和情緒的後續處理；佛法教導我們如何去識破悲傷產生之根本原因而得解脫。病人的死亡恐懼與家屬的悲傷反應，同樣是面對死亡的靈性課題，能夠破除無明，洞悉苦空無常無我的道理才是究竟。針對家屬不忍自己所愛的親友死亡所造成的失落反應，臨床上權巧的方便方法是引導照顧者能夠不執取而放下就能解脫，亦即“愛而不取則有滅”，化悲傷爲祝福，積極地協助病人善終。本研究以個案報告分析的方式，瞭解癌末家屬預期性悲傷的臨床歷程，運用十二因緣法來闡示佛法無明緣起之悲傷理論及分別方便與究竟兩種法門，臨床輔導上則是運用方便法門引導家屬化悲傷爲祝福，一起與團隊爲協助病人善終而努力。佛法在癌末家屬預期性悲傷之意義歸納爲三：1.協助病人善終；2.生與死的教育；3.緣起法則的體會。本文亦提出臨床佛教宗教師在癌末家屬預期性悲傷的輔導角色和專業服務，以提供醫療團隊工作者的實務參考。
In hospice palliative care, family's anticipated grief for the coming death of terminal cancer patients always hindered the patient from preparation of good death but also interrupted clinical care by palliative team members. We need to break the blindness (無明) and approach on the uncertainty (無常). Usually in literature about taking care of emotional reaction from foreseeable loved loss, the counseling subject of this anticipated care was focused on the family. While with Buddha Dharma practice(佛法), we turn the family focus into patient centered. Obviously patient's fear of death and family's anticipatory grief become two important spiritual issues. The best way to release patient’s family from entanglement is to alternate and transfer their grief into the power of blessings and support the patient for good death. In this study, we used case reports to highlight the important role of clinical Buddhist chaplains to take care of the terminal patients and demonstrate how to ameliorate the family's anticipatory grief. We apply the twelve links in the chain of existence ”十二因緣法” of Buddha Dharma to clarify family's sufferings using expedient” and supreme approaches (”方便法門” and ”究竟法門”). For clinical guidance of the family, we take advantage of expedient path in order to ameliorate their grief into blessings and empower them to prepare good death for patients. We have concluded the anticipatory grief care into three clinical tasks: to support the patient for good death; to extend life education to the family and to implement the Buddha Dharma in daily practice. |
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| Table of contents | 前言 169
文獻回顧 169
定義 169
預期性悲傷的輔導與評估 170
佛法悲傷理論與輔導 171
臨床預期性悲傷之診斷 173
個案報告與分析 174
個案一 174
個案一分析 176
個案二 177
個案二分析 179
臨床佛教宗教師的角色 179
討論 180
協助病人善終 181
對家屬進行「生與死的教育」 181
症狀控制期的生命教育 181
多重器官系統衰竭期的生死教育 181
生命現象終止期的死亡教育 181
緣起法則之體會 182
誌謝 182
參考文獻 182 |
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| ISSN | 18127266 (P); 18127266 (E) |
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| DOI | 10.6537/TJHPC.2008.13(2).3 |
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| Hits | 1092 |
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| Created date | 2009.07.23 |
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| Modified date | 2019.12.16 |
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