calming mindful breathing


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Thích Nhất Hạnh:

I have a breathing exercise that I would like to offer you. I’m sure that if you follow this exercise in difficult moments, you will find relief.

Breathing in, I know I am breathing in.

Breathing out, I know I am breathing out.

Breathing in, my breath grows deep.

Breathing out, my breath grows slow. Continue reading


Poems for Mindful Breathing


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Gathas by Thich Nhat Hanh

(short poems to accompany your in- and out-breath):

In, out.

Deep, slow.

Calm, ease.

Smile, release.

Present moment, wonderful moment.


Do not pursue the past.

Do not lose yourself in the future.

The past no longer is.

The future has not yet come.

Looking deeply at life as it is in the very here and now,

the practitioner dwells in stability and freedom.


As an island unto myself,

Buddha is my mindfulness,

Shining near shining far,

Dharma is my breathing,

Guarding body and mind,

I am free.

As an island unto myself,

Sangha is my skandas,

working in harmony.

Taking refuge in myself,

coming back to myself,

I am free.


Breathing in, I go back

To the island of myself.

There are beautiful trees,

There is water, there are birds,

There is sunshine and fresh air.

Breathing out, I feel safe.


The mind can go in a thousand directions,

but on this beautiful path,

I walk in peace.

With each step,

a gentle wind blows.

With each step,

a flower blooms.



Using gathas in our daily practice makes it easy and enjoyable. Gathas are Zen poems that we can memorize and recite silently to ourselves as we practice mindfulness of breathing. Gathas are simple and can be used to accompany any activity. This is a wonderful gatha. We can use it when our mind is confused, when we don’t know the right thing to do, when we’re in a dangerous situation or beginning to panic. When we come back to the breath, breathe mindfully, and recite this gatha, our mind will be calmed immediately. Once we feel stable, we’ll be able to see clearly what we should and should not do in order to improve the situation.

Coming back to take refuge in the island of the self is the teaching the Buddha gave when he was eighty years old. He knew that after he entered nirvana there would be many disciples, both monastic and lay, who would feel lonely and that they had lost their place of refuge. So he taught that inside us there’s an island where we can take refuge. When we feel lost, lonely, sad, hesitant, in despair, when we don’t know what the correct thing to do is, we can come back to that island and have safety.

That island is our stable mind. That island is not a place outside of us. One breath can bring us back to that island immediately. In each person there are the seeds of stability, freedom, and non-fear. It’s these seeds that make a place of refuge for us and protect us. When we take refuge in our island, we’re taking refuge in something real, not in some abstract idea or vague notion about the future. We can use this gatha when we do sitting meditation or walking meditation. Whether we’re sitting, standing, walking or lying down, we can practice coming back to take refuge. Breathing in, we can say, “coming back to take refuge.” Breathing out we can say, “in the island of myself.”

Coming back to take refuge

In the island of myself.

Or we can say:

Coming back

Taking refuge

The island

Of myself.”

(Thich Nhat Hanh, Nothing to Do, Nowhere to Go, p. 195)





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“As an island unto myself, Buddha is my mindfulness, shining near, shining far. Dharma is my breathing, guarding body and mind.”


Thich Nhat Hanh

We should practice in order to touch the Buddha and the Dharma several times a day, in our daily lives. The Sangha is also available. First of all the five elements within us — form, feelings, perceptions, mental formations, and consciousness, the five Skandhas–may be in disharmony with each other when you don’t practice.

Continue reading

you are alive in this moment


This is one short but very valuable passage from Thich Nhat Hanh’s book “Be Free Where You Are”. I have been practicing this way for quite a while and I can confirm that it is one of the most effective, as well as simple meditations which can be done continually throughout the day. I very often do it when in bed for the night to calm the energy of the day and open me up to a restful night’s sleep. Enjoy! Continue reading

Engaged Buddhism


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The Fourteen Precepts of Engaged Buddhism 

by Thich Nhat Hanh

1. Do not be idolatrous about or bound to any doctrine, theory, or ideology, even Buddhist ones. Buddhist systems of thought are guiding means; they are not absolute truth.

2. Do not think the knowledge you presently possess is changeless, absolute truth. Avoid being narrow-minded and bound to present views. Learn and practice non-attachment from views in order to be open to receive others’ viewpoints. Truth is found in life and not merely in conceptual knowledge. Be ready to learn throughout your entire life and to observe reality in yourself and in the world at all times. Continue reading

the Heart Sutra – Interbeing

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from Thich Nhat Hanh’s Commentary to the New Heart Sutra:


If you are a poet, you will see clearly that there is a cloud floating in this sheet of paper. Without a cloud, there will be no rain; without rain, the trees cannot grow; and without trees, we cannot make paper. The cloud is essential for the paper to exist. If the cloud is not here, the sheet of paper cannot be here either. So we can say that the cloud and the paper inter-are.

“Interbeing” is a word that is not in the dictionary yet, but if we combine the prefix “inter-” with the verb “to be,” we have a new verb, inter-be. Without a cloud, we cannot have paper, so we can say that the cloud and the sheet of paper inter-are.

If we look into this sheet of paper even more deeply, we can see the sunshine in it. If the sunshine is not there, the forest cannot grow. In fact, nothing can grow. Even we cannot grow without sunshine. And so, we know that the sunshine is also in this sheet of paper. The paper and the sunshine inter-are. And if we continue to look, we can see the logger who cut the tree and brought it to the mill to be transformed into paper. And we see the wheat. We know that the logger cannot exist without his daily bread, and therefore the wheat that became his bread is also in this sheet of paper. And the logger’s father and mother are in it too. When we look in this way, we see that without all of these things, this sheet of paper cannot exist.

Looking even more deeply, we can see we are in it too. This is not difficult to see, because when we look at a sheet of paper, the sheet of paper is part of our perception. Your mind is in here and mine is also. So we can say that everything is in here with this sheet of paper. You cannot point out one thing that is not heretime, space, the earth, the rain, the minerals in the soil, the sunshine, the cloud, the river, the heat. Everything co-exists with this sheet of paper. That is why I think the word interbe should be in the dictionary. “To be” is to inter-be. You cannot just be by yourself alone. You have to inter-be with every other thing. This sheet of paper is, because everything else is.

Suppose we try to return one of the elements to its source. Suppose we return the sunshine to the sun. Do you think that this sheet of paper will be possible? No, without sunshine nothing can be. And if we return the logger to his mother, then we have no sheet of paper either. The fact is that this sheet of paper is made up only of “non-paper elements.” And if we return these non-paper elements to their sources, then there can be no paper at all. Without “non-paper elements,” like mind, logger, sunshine and so on, there will be no paper. As thin as this sheet of paper is, it contains everything in the universe in it.

But the Heart Sutra seems to say the opposite. Avalokitesvara tells us that things are empty. Let us look more closely.


“The Bodhisattva Avalokita, while moving in the deep course of Perfect Understanding, shed light on the five skandhas and found them equally empty.”

Bodhi means being awake, and sattva means a living being, so bodhisattva means an awakened being. All of us are sometimes bodhisattvas, and sometimes not. Avalokita is the name of the bodhisattva in this sutra. Avalokita is just a shorter version of Avalokitesvara. The Heart of the Prajnaparamita Sutra is a wonderful gift to us from Avalokitesvara Bodhisattva. In Chinese, Vietnamese, Korean, and Japanese, we translate his name as Kwan Yin, Quan Am, or Kannon, which means the one who listens and hears the cries of the world in order to come and help. In the East, many Buddhists pray to him, or invoke his name. Avalokitesvara Bodhisattva gives us the gift of non-fear, because he himself has transcended fear. (Sometimes Avalokita is a man and sometimes a woman.) Perfect Understanding is prajnaparamita. The word “wisdom” is usually used to translate prajna, but I think that wisdom is somehow not able to convey the meaning.

Understanding is like water flowing in a stream. Wisdom and knowledge are solid and can block our understanding. In Buddhism knowledge is regarded as an obstacle for understanding. If we take something to be the truth, we may cling to it so much that even if the truth comes and knocks at our door, we won’t want to let it in. We have to be able to transcend our previous knowledge the way we climb up a ladder. If we are on the fifth rung and think that we are very high, there is no hope for us to step up to the sixth. We must learn to transcend our own views. Understanding, like water, can flow, can penetrate. Views, knowledge, and even wisdom are solid, and can block the way of

According to Avalokitesvara, this sheet of paper is empty; but according to our analysis, it is full of everything. There seems to be a contradiction between our observation and his. Avalokita found the five skandhas empty. But, empty of what? The key word is empty. To be empty is to be empty of something. If I am holding a cup of water and I ask you, “Is this cup empty?” you will say, “No, it is full of water.” But if I pour out the water and ask you again, you may say, “Yes, it is empty.” But, empty of what? Empty means empty of something. The cup cannot be empty of nothing. “Empty” doesn’t mean anything unless you know empty of what. My cup is empty of water, but it is not empty of air. To be empty is to be empty of something. This is quite a discovery.

When Avalokita says that the five skandhas are equally empty, to help him be precise we must ask, “Mr. Avalokita, empty of what?”

The five skandhas, which may be translated into English as five heaps, or five aggregates, are the five elements that comprise a human being. These five elements flow like a river in every one of us. In fact, these are really five rivers flowing together in us: the river of form, which means our body, the river of feelings, the river of perceptions, the river of mental formations, and the river of consciousness. They are always flowing in us. So according to Avalokita, when he looked deeply into the nature of these five rivers, he
suddenly saw that all five are empty. And if we ask, “Empty of what?” he has to answer.

And this is what he said: “They are empty of a separate self.” That means none of these five rivers can exist by itself alone. Each of the five rivers has to be made by the other four. They have to co-exist; they have to inter-be with all the others.

In our bodies we have lungs, heart, kidneys, stomach, and blood. None of these can exist independently. They can only co-exist with the others. Your lungs and your blood are two things, but neither can exist separately. The lungs take in air and enrich the blood, and, in turn, the blood nourishes the lungs. Without the blood the lungs cannot be alive, and without the lungs, the blood cannot be cleansed. Lungs and blood inter-are. The same is true with kidneys and blood, kidneys and stomach, lungs and heart, blood and heart, and so on.

When Avalokita says that our sheet of paper is empty, he means it is empty of a separate, independent existence. It cannot just be by itself. It has to inter-be with the sunshine, the cloud, the forest, the logger, the mind, and everything else. It is empty of a separate self. But, empty of a separate self means full of everything. So it seems that our observation and that of Avalokita do not contradict each other after all.

Avalokita looked deeply into the five skandhas of form, feelings, perceptions, mental formations, and consciousness, and he discovered that none of them can be by itself alone. Each can only inter-be with all the others. So he tells us that form is empty. Form is empty of a separate self, but it is full of everything in the cosmos. The same is true with feelings, perceptions, mental formations, and consciousness.


“The Insight that Brings us to the Other Shore” translation by Thich Nhat Hanh (2014) is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License