임종시(臨終時) 현상과 행위의 죽음학(Thanatology)적 의미 - 정토계 경전을 중심으로-

Abstract

In this article I examined phenomena and behavior on the time of dying on the aspects of death education. First of all, I searched for the phenomenon on dying that death is accompanied on pain and it’s different in wholesome action, unwholesome action, and indeterminate action. From a medical point of view, symptoms at the time of dying are pain, conscious confusion, emotional instability, vomiting, difficulty breathing and urination, and loss of consciousness. Among them, physical symptoms such as pain and vomiting can be treated, but mental symptoms such as unconscious confusion and emotional anxiety are difficult to medically adjust. After that, I examined the relationship between naeyoung(來迎) and the near-death experience(NDE). According to Pure Land teaching, practice of good deeds, completion of śīla, and sipnyeom(十念) enable láiyíng and reincarnation in Pure Land. I searched of láiyíng thorough sambaegupum(三輩九品) in guànwúliàngshòujīng(觀無量壽經). Especially, I discussed emergence Buddha and Bodhisattva with ‘gwangmyeong(光明)’ in naeyoung and ‘light experience’ in NDE.　As NDE is a phenomenon that occurs after a officially declaration of death, NDE has been a subject of medical research in recent years. From the point of view, it is not possible to limit the naeyoung and gwangmyeong to the realm of religion and faith. As for the behavior of death, I have seen and death education together. nyeombul(念佛) on dying is associated with practice of living but if one could nyeombul on dying with teaching of great master, it would be possible to naeyoung and reincarnation in Pure Land. In addition the implementation of death education can increase the acceptance of death and bring about a dignified death. I believe that modern death education lacks experiential elements such as nyeombul, meditation etc. Lastly, I examined jonyeom(助念) and hospice as an behavior for the dying person. On time of dying, It is difficult to maintain the mental tranquillity due to the confusion of suffering but I mentioned that it is possible to maintain the tranquillity through jonyeom, which replaces nyeombul around the dying person. Also, I explored the content of hospice palliative care. The category of modern hospice has expanded not only to the management of terminally ill patients but also to care of family, to the relief of symptoms such as pain. However, in hospice palliative care, emphasis is placed on relieving symptoms through medication rather than focusing on the mind like nyeombul and meditation. Therefore, I mentioned that it should be sought the ways of concurrent palliative care and nyeombul.