Buddhist Palliative Care: Concepts and Applications: การดูแลผู้ป่วยแบบประคับประคองตามแนวพุทธ: แนวคิดและการประยุกต์ใช้

Visal  Saipetch; PhraMaha Suriya  Voramethi; Phra Panyawatcharabandit  (Sombun Vutthikaro); Methaphan  Photheerarot; Suwit  Saewram; Nikorn  Polyiam

Authors

Visal Saipetch Nakornthon Hospital, Bangkok, 10150, Thailand
PhraMaha Suriya Voramethi Faculty of Humanities, Mahachulalongkornrajavidyalaya University, Ayutthaya, 13170, Thailand
Phra Panyawatcharabandit (Sombun Vutthikaro) Faculty of Humanities, Mahachulalongkornrajavidyalaya University, Ayutthaya, 13170, Thailand
Methaphan Photheerarot Faculty of Humanities, Mahachulalongkornrajavidyalaya University, Ayutthaya, 13170, Thailand
Suwit Saewram Faculty of Humanities, Mahachulalongkornrajavidyalaya University, Ayutthaya, 13170, Thailand
Nikorn Polyiam Faculty of Humanities, Mahachulalongkornrajavidyalaya University, Ayutthaya, 13170, Thailand

Keywords:

Palliative Care, Buddhism, Mind Healing, Spiritual Well-Being, Three Characteristics of Existence

Abstract

This research article aimed to: (1) examine the concepts of palliative care grounded in Buddhist principles; (2) analyze the process of caring for the spiritual and psychological well-being of terminally ill patients from a Buddhist perspective; and (3) propose guidelines for applying Buddhist teachings within the contemporary Thai healthcare context. The research employed a documentary methodology, utilizing the Three Characteristics of Existence (Tilakkhaṇa), the Threefold Training (Tisikkhā), and the Four Brahmaviharas as the conceptual framework. Data were collected from the Tipiṭaka, Aṭṭhakathā commentaries, and 42 academic publications indexed in the TCI and Scopus databases. Content analysis and descriptive narration were employed for data analysis.

The research results were found as follows: 1. The Three Characteristics of Existence (Tilakkhaṇa) and the Four Noble Truths (Ariyasacca) form the foundational Buddhist framework supporting death acceptance among terminal cancer patients in Thailand, with acceptance occurring through three dynamic phases: engaging with suffering, becoming open-minded about death, and adhering to Buddhist practices for increasing death consciousness. 2. Buddhist practices—particularly mindfulness (sati), loving-kindness meditation (mettā bhāvanā), and Dhamma recitation—significantly enhance the spiritual well-being (SWB) of terminally ill patients. Patients engaging in Buddhist practices more frequently demonstrated significantly higher spiritual well-being scores. 3. Effective application requires integrating the roles of Buddhist monks, family caregivers, and healthcare teams within a Three-Pillar Model encompassing physical, psychological, social, and spiritual dimensions of care. The knowledge generated by this research contributes to the development of culturally and religiously congruent palliative care standards aligned with the Thai Buddhist context, ultimately enhancing the quality of life for patients in their final stage of life.

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