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超薦佛事與遺屬輔導=Delivering the Dead with Buddhist Ceremonies and Guiding the Family Members of the Dead |
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| Author |
陳慶餘 (著)=Chen, Ching-yu (au.)
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釋宗惇 (著)=Shih, Tsung-tueng (au.)
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釋惠敏 (著)=Shih, Hui-min (au.)
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釋滿祥 (著)=Shih, Man-shyang (au.)
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| Source |
哲學與文化=Monthly Review of Philosophy and Culture
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| Volume | v.33 n.4 |
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| Date | 2006.04 |
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| Pages | 69 - 85 |
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| Publisher | 哲學與文化月刊雜誌社 |
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| Publisher Url |
http://www.umrpc.fju.edu.tw
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| Location | 臺北市, 臺灣 [Taipei shih, 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 | 超薦佛事=Buddhist ceremonies; 悲傷輔導=bereavement; 生死教育=life-death education; 臨床佛教宗教師=Buddhist chaplain |
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| Abstract | 超薦佛事有兩種意義，一是對亡者的超度，二是對生者的引薦，也就是引薦佛法。從臨床來看，後者引薦的生死教育是較重要的部分，讓遺屬能夠不因生離死別之生活事件造成持續性的心理障礙。宗教師在指導佛事過程中除了消極的悲傷輔導，還有積極增進家庭的功能。一個人過世後四十九天當中，藉由佛事讓家屬與亡者之間建立一種溝通的橋樑，主要分為念佛、誦經、禮懺、法會四大類，隨著遺屬與亡者的關係，宗教師對家屬說法所引用的經文也因人而異。例如：在生前覺得照顧不夠或是有擔心、遺憾的家屬會選擇禮拜《水懺》、《梁皇寶懺》；親情較濃郁、割捨不下的以《金剛經》、《心經》的選擇較多；有極樂世界概念，或能夠接受死亡、希望有更好來生時選擇《阿彌陀經》、《普賢行願品》等淨土系列經典；患者生病很久或因災難往生，《阿彌陀經》與《藥師寶懺》是常有的選擇。一場如法的功德佛事，不但亡者受益，遺屬會以此有了得度的因緣，對參與者而言也是難得的生死教育之法會。佛教很鼓勵家屬自己作七，甚至近年很多道場在固定的共修法會中，提供遺屬作隨堂超薦佛事，參與大眾的共修，都是很好的作法。超薦佛事中，法師最重要的功能不在儀式，而是指導。從臨床照顧的理念來看，超薦佛事延續了病人往生前的靈性成長、臨終過程中善念的提昇，到往生後的遺屬輔導，是本土化臨終照顧與生死教育很有助益的一環。
There are two purposes of holding Buddhist services to deliver the dead. The first one is to deliver the deceased to the Pureland and the second one is to comfort the families of the dead with Buddhist teachings. To the clinical Buddhist chaplains, the significance behind introducing Buddhist teachings to the family members is much more important than the Buddhist service for the deceased itself, as Buddhist teachings can help the families to not trap in the emotional trauma of losing their love one. In addition to relieving the pain and anguish of the families, the other role of the clinical Buddhist chaplains is to give the family support and help them move on with their life. Buddhist services allow the family members to spiritually connect with the deceased within 49 days after their love ones passed away. In accordance with the feelings of the family members for the dead, the clinical Buddhist chaplains would use different Buddhist sutras to guide the family members. For example, for those who feel worried or even sorry because they did not care for the dead good enough, Buddhist chaplains would chant the Repentance Sutra of Emperor Liang or Water Repentance Sutra. For those who have a closer relationship with the deceased and therefore have difficulties letting go, the Diamond Sutra and the Heart Sutra are better choices. For those who believe in the Pureland or those who accept death better and hope for a better future for the deceased, Amitabha Sutra and the Discourse on Samantabhadra Bodhisattva's Beneficence Aspiration are usually selected. For the dead who had been sick for a long time or died an untimely death, Amitabha Sutra and the Medicine Buddha Repentance Sutra are often chanted. A proper Buddhist ceremony for the deceased will not only benefit the dead, but also provide the causes and conditions for the surviving family members to be liberated, for the participants of the Buddhist service receive a rare life-death education. Buddhism encourages family members to personally participate in the self-organized after death ceremonies or in the increasing number of deliverance ceremonies held in many temples these recent years. In Buddhist deliverance ceremonies, the most important role of the Buddhist chaplain is not in the rite itself, but in guidance. From the point of clinical care, Buddhist deliverance ceremonies extend the patient's spiritual growth before dying, promote the proper frame of mind during death, and provide guidance for the surviving family members. This is a very beneficial component in indigenous care for the dying and in life-death education. |
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| ISSN | 10158383 (P); 10158383 (E) |
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| Hits | 2188 |
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| Created date | 2009.11.13 |
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| Modified date | 2017.10.17 |
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