Abstract

Temporary help end and be reborn Concept in Taiwan's Buddhist community has already conducted many years, but has been strong and the lack of ability of the theory basis. In recent years in Taiwan, reborn to help Memorial in the form has become a Buddhist and Buddhist handling temporary end and be reborn in the event of "standard operating procedures; but also in the folk traditions of religious attitudes" have burned incense there Paul Bailey "effect and echo, the more The more the future of non-Buddhists have begun to form and procedure in the Office of Management cf. However, the majority of the people must help the Memorial for the reborn in fact little understood, even if most of the Buddhists also know, however, does not know why, even doped In order description of many hearsay, incorrectly relay an erroneous error see the solution, such as: that clinical care as long as the final like chanting Buddhist Concept of patients, or adhere to expire after eight hours the patient's body not be moved, but not willing, or even refuse to cooperate with medical facilities should be made ​​for patients control symptoms. In this paper, the general readership - including Buddhists and non-Buddhists - as an object, the author with some real case examples, and refer to the "yoga teacher to regardless" in the affectionate Ming Zhong The arguments above, the hope is temporary end to help Memorial propose a view of the universality of the Pure Land beyond the theoretical foundation, and for terminally ill patients and their families, to provide some really feasible clinical care and hospice care for the final practical reference. "Chu-nien" chanting or prayer, which means the guiding prayer for the dying and the dead by reciting the Buddha's name, has long been prevalent around the Buddhist circle in Taiwan for many years, but has always lacked a strong theoretical basis. In recent years in Taiwan, "Chu-nien" chanting has become the "standard operating procedures" in the formality of dealing with the dying and death events in the Buddhist community and among the Buddhists. Due to the religious attitudes in the folk tradition: " where there is incense burning offer, there is blessing, "more and more non-Buddhists, going along with the impact, have begun in form and procedure to adopt" Chu-nien "chanting in handling the dying and deceased. However, in a matter of fact the overwhelming majority of people have little knowledge about "Chu-nien" chanting for the loved ones, even the Buddhists are also mostly not so familiar about the details. Their knowledge about this matter is mixed with incorrectly relayed or erroneous message or error of opinion. For example, some thinks that the hospice care for the dying has only to do nothing but Buddhist chanting for the patient, or some insists on no moving the dead patient's body within eight hours after expiration, not willing, or even refuses to cooperate with medical and nursing staff to apply the symptom control for the patient. This paper is addressed to the general reader, including Buddhists and non-Buddhists. This author uses a number of practical cases, and takes reference from the discourse and exposition of human death and dying elucidated in the Yogācārabhūmi-śāstra, in the hope to propose a universal theoretical basis beyond the Pure Land point of view, and to provide some actually pragmatic reference to the practice of hospice care for the terminally ill patients and their families