|
|
|
 |
|
|
|
|
|
|
佛教助念對喪親者悲傷療癒影響之探討=The effect of bereavement care for survivors by Buddhist Chanting Assistance |
|
|
|
| 著者 |
謝雯嬋 (著)=Hsieh, Wen-chan (au.)
|
|---|
| 出版年月日 | 2005.07.03 |
|---|
| ページ | 150 |
|---|
| 出版者 | 南華大學生死學研究所 |
|---|
| 出版サイト |
http://www.lifeanddeath.net/
|
|---|
| 出版地 | 嘉義, 臺灣 [Chia-i, Taiwan] |
|---|
| 資料の種類 | 博碩士論文=Thesis and Dissertation |
|---|
| 言語 | 中文=Chinese |
|---|
| 学位 | 修士 |
|---|
| 学校 | 南華大學 |
|---|
| 学部・学科名 | 生死研究所 |
|---|
| 指導教官 | 紀潔芳 |
|---|
| 卒業年 | 93 |
|---|
| キーワード | 喪慟; 佛教助念; 宗教儀式治療 |
|---|
| 抄録 | 本論文旨在探討佛教助念對於喪親者悲傷療癒影響之探討，採質性深入訪談法，以半結構式的訪談大綱，透過五位接受佛教助念之喪親者的述說，來探討佛教助念對其悲傷療癒之影響，由研究結果可知受訪者經由佛教助念產生了「傳遞」、「支持」、「跨越」、「改變」、「持續」、「轉變」等之經驗歷程模式，呈現相互影響非直線式關係，在經驗歷程中原有之悲傷經驗皆產生了轉變。
在分析佛教助念對於悲傷療癒之助益歸結有幾點：
一、佛教助念儀式對於親人死後去處的解說及引導形成一個「可以想像的死後存在」，幫助對於親人「生死意象轉換」維持關係連結，儀式導引之生死信念如「死亡不是永遠的結束」、「分離是短暫的」、「有再相聚的一天」，給予喪慟中希望與支持。
二、佛教助念儀式的引導及念佛過程給予了一個幫助親人的方法及生死情感傳達的通道，跟隨著助念人員引導「往生」的過程，令喪親者原有「親人死亡」的悲傷轉換成「親人即將往生到一個很美好地方」的心像支持。
三、助念儀式歷程中助念人員無私的付出與陪伴，亦提供了喪慟中的社會支持。
四、助念儀式的力量提供了安定與轉念力量、神聖的庇護力量、救渡的感應安慰(如遺體之安祥或夢境呈現)，提供喪慟中支持及安慰。
五、助念歷程中的念佛持誦經文迴向的引導方式亦提供了一種社會學習的模仿方式，喪親者能跟隨著行持，甚至延續在助念結束後，繼續成為幫助親人及自身調適悲傷、安定內心的一個方式，亦即佛教助念於喪親者的悲傷療癒歷程扮演一道從「失落的死亡世界」到「希望的彼岸世界」連結與轉換的橋樑。
受訪者在經歷佛教助念後除了原來悲傷經驗轉變外，原有之生命亦產生了轉化，如：生命哲理有了啟發，生命觸角亦能延伸到自我生死的反思層面，產生回饋付出之心去服務他人，在服務過程中有了自我成長，生命視野也擴大了，同時在逐步走出悲傷之後，亦能為親人的離逝尋求意義，終究步上療癒之路。
本研究結果可以作為臨終宗教儀式於本土化儀式療癒領域一個研究與推展的參考。
This paper (thesis) investigates Buddhist Chanting Assistance and its effects on the family members of the deceased through testimonies of five people/families who experienced or received Buddhist Chanting Assistance and the ameliorating effects on their suffering.
From the research to the testimonies, Buddhist Chanting Assistance carries out the effect
of “transmit”, “support”, “surmount”, “changes”, “maintenance” and “transform” and all of that appears not only perpendicular but also mutual influence to each other. We than prove that Buddhist Chanting Assistance have a significant effect on the amelioration of suffering and changes in emotional states.
We develop the following concepts to show how Buddhist Chanting Assistance affects suffering and emotional pain:
1. Buddhist Chanting Assistance allows those surviving to believe that there is existence after death, which allows the survivors to make the connection between the change between life and death. This means that the hope of the surviving is supported by the concepts that “death is not an eternal end”, “separation is transient”, and “reunion will happen in the future.”
2. Buddhist Chanting Assistance use readings from sutras as a means to assist the surviving family members. In the process of the last rite ceremonies and the passing to the next life, the surviving family member’s pain of the “death of the relative” becomes the thought that “the relative is headed to a good place in his next life.”
3. Through the unselfish efforts of people performing Buddhist Chanting Assistance, these ceremonies have been historically supported by society.
4. The power of the Buddhist Chanting Assistance, combined with that of Buddha offers the families “stability”, “shift of mind”, and “the comfort of assuring the death been rescued”(such could be obtained by the peaceful appearance of the dead body or by their own dreams). Thus, the support and the comfort to the bereavement enhance.
5. The process of the Buddhist Chanting Assistance, including the recitation of sutras and the return of the blessings, also serves as a means of learning and adapting to society. The surviving family members are able to participate in such ceremonies. At the termination of said ceremonies, the effects continue to assist the surviving family members in amelioration of suffering, and are a means of providing peace. The Buddhist Chanting Assistance provide the surviving family members a bridge from “a world where death” to “a world where there Buddhist pure land”.
The one receiving the Buddhist Chanting Assistance not only gains relief from suffering, but also from the change between life and death.
Therefore, for the people performing the last rite, even though death must occur, they are able to transcend above their mortality, and through the amelioration of such suffering, such people are allowed to mature, and life in general becomes more expansive for such people. At the same time, with the amelioration of suffering, the surviving members are able to let go of desires of the existence of the deceased, and are able to begin recovery.
This invest |
|---|
| 目次 | 第一章 緒論
第一節 研究背景與動機
第二節 研究目的
第三節 名詞釋義
第二章 文獻探討
第一節 助念內涵之探討
第二節 悲傷療癒涵意及復原歷程之探討
第三節 佛教助念儀式與悲傷療癒之探討
第四節 從心理學層面探討助念歷程與悲傷療癒
第三章 研究方法
第一節 研究對象
第二節 資料蒐集方法
第三節 資料處理
第四節 研究嚴謹度
第四章 研究結果與分析
第一節 喪親者接受佛教助念之經驗歷程
第二節 喪親者經驗歷程之分析
第三節 佛教助念對喪親者療癒助益之探討
第四節 喪親者經歷佛教助念之生命轉化
第五節 綜合討論
第五章 結論及建議
第一節 結論
第二節 建議
第三節 檢討 |
|---|
| ヒット数 | 945 |
|---|
| 作成日 | 2008.05.07 |
|---|
| 更新日期 | 2015.08.12 |
|---|
 |
Chrome, Firefox, Safari(Mac)での検索をお勧めします。ＩＥではこの検索システムを表示できません。
|
|
|
