居家善終靈性照顧

Spiritual Care at Home for Good Death

10.6537/TJHPC.2011.16(1).7

釋普安；洪壽宏；黃建勳；彭仁奎；游碧真；陳慶餘

安寧療護 ； 靈性照顧 ； 死亡準備 ； 臨床佛教宗教師 ； Hospice palliative care ； Spiritual Care ； Death preparation ； Clinical Buddhist chaplains

安寧療護雜誌

16卷1期（2011 / 03 / 01）

82 - 94

繁體中文

如何讓癌末病患達到善終，並完成心願回到家中往生：事前的死亡準備，及居家照顧亦佔舉足輕重的角色，透過與社區網絡的資源，形成強而有力的支持，貫徹對病人的全程陪伴，讓安寧照護落實全人、全家、全程、全隊、全社區的「五全」照顧，病人帶著尊嚴及愛安詳離世，家屬也能因病人善終，悲傷情緒得以有效地緩解。本文個案雖有虔誠的宗教信仰，但面對末期層出不窮的症狀及面對死亡時，仍不免感到焦慮及不知所措的恐懼。臨床佛教宗教師的引導對病人善終而言，有提綱挈領之功效，除結合個案平時修行外，對其情緒經驗的接納與同理，肯定生命存在的意義與價值，及臨終時持續性的照顧關懷，是讓個案居家善終的契機。

Terminal cancer patients generally wish to have ”good death” at home. To achieve this goal, they will need a well-planned “death preparation”, a tender loving Hospice home care team, and strong support by a network of resources from the community. Such a comprehensive care carries out the ideal of “5W” of hospice－i.e.﹐whole person, whole family, whole course, whole team, and whole community – so that the dying cancer patient can depart with dignity and be surrounded by love, and the family’s emotional distress can be reduced. We present a case who was a devout lay Buddhist, but still encountered plenty of suffering and fear at the terminal phase of his life. A clinical Buddhist master can offer understanding and empathy of the patient’s emotional experience, emphasize the significance and value of the patient’s existence, and, combining with the patient’s religious belief, help the patient achieve the goal of ”good death”.

1. 林睿綺(2017)。生命長河~助人工作者罹患癌症之生命經驗敘說。長榮大學社會工作學系（所）學位論文。2017。1-120。