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Breathe, You Are Alive: Sutra on the Full Awareness of Breathing
According to the Buddha’s teaching in the Anapanasati Sutra, maintaining awareness of our breathing is a means of awakening to the true nature of all things and arriving at spiritual liberation. Breathe, You Are Alive outlines 16 exercises of conscious breathing that were taught by the Buddha, together with commentaries and further exercises for practicing them every day and in any situation. Thich Nhat Hanh’s insights and explanation give the reader access to the profound nourishment available when we slow down and get in touch with our in-breath and out-breath. He walks the reader through the progression of exercises—from awareness of the physical plane, to the mental and spiritual planes—in a clear and concise manner that is easy to implement.
This 20th anniversary edition includes Thich Nhat Hanh’s most recent commentaries and practices on the awareness of breathing meditation, as well as his “Breathing and Walking” Gatha (practice verse) set to music.
This 20th anniversary edition includes Thich Nhat Hanh’s most recent commentaries and practices on the awareness of breathing meditation, as well as his “Breathing and Walking” Gatha (practice verse) set to music.
160 pages, Paperback
Published July 10, 2008
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2229 people want to read
About the author
Thich Nhat Hanh
971 books12.8k followersThích Nhất Hạnh was a Vietnamese Buddhist monk, teacher, author, poet and peace activist who then lived in southwest France where he was in exile for many years. Born Nguyễn Xuân Bảo, Thích Nhất Hạnh joined a Zen (Vietnamese: Thiền) monastery at the age of 16, and studied Buddhism as a novitiate. Upon his ordination as a monk in 1949, he assumed the Dharma name Thích Nhất Hạnh. Thích is an honorary family name used by all Vietnamese monks and nuns, meaning that they are part of the Shakya (Shakyamuni Buddha) clan. He was often considered the most influential living figure in the lineage of Lâm Tế (Vietnamese Rinzai) Thiền, and perhaps also in Zen Buddhism as a whole.
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Displaying 1 - 30 of 74 reviews
August 28, 2012
I cannot express how delighted I was to finally find a Buddhist text that focused primarily on breathing meditation. Many Buddhist works tend to briefly cover meditation in a few pages - ensuring the reader knows proper posture and providing a simple counting method - before launching into philosophy on karma, reincarnation,impermanence, compassion, etc.
Thich Nhat Hanh graciously presents a little-known Sutra by Buddha called Anapansati Sutta in Pali and Tipitaka in Sanskrit, or The Full Awareness of Breathing. As Hanh explains, in many countries of the Mahayana Tradition, the Anapanasati Sutta and the Satipatthana Sutta (Four Establishments of Mindfulness) "are not considered important and, in some cases, not even available for study."
The Sutra, itself, provides a short, clear presentation on how to engage in mindful breathing meditation. It is ideal for practitioners who are outside of the Buddhist faith, for it does not delve deeply into Mahayana philosophy and tenets - only presenting those ideas that are necessary to fully understanding Buddha's teaching.
Hanh also provides Commentaries on the Sutra, along with Guided Meditations.
This is not a book to read once and put away. I will be turning to this daily as I once again attempt to establish a meaningful and fruitful meditation practice.
Thich Nhat Hanh graciously presents a little-known Sutra by Buddha called Anapansati Sutta in Pali and Tipitaka in Sanskrit, or The Full Awareness of Breathing. As Hanh explains, in many countries of the Mahayana Tradition, the Anapanasati Sutta and the Satipatthana Sutta (Four Establishments of Mindfulness) "are not considered important and, in some cases, not even available for study."
The Sutra, itself, provides a short, clear presentation on how to engage in mindful breathing meditation. It is ideal for practitioners who are outside of the Buddhist faith, for it does not delve deeply into Mahayana philosophy and tenets - only presenting those ideas that are necessary to fully understanding Buddha's teaching.
Hanh also provides Commentaries on the Sutra, along with Guided Meditations.
This is not a book to read once and put away. I will be turning to this daily as I once again attempt to establish a meaningful and fruitful meditation practice.
May 10, 2017
This book Breathe! You Are Alive: Sutra on the Full Awareness of Breathing is more for beginning monks and possibly yoga instructors. Until Page 24 (of 63) Hahn is speaking of new Buddhist monks-in-training. I did find some nuggets of wisdom I noted in my Comments. My first yoga instructor spoke of these sutras/principles. For awhile, I had a a spiritual teacher who is a yoga instrictor who would speak of Buddhism as well. So I am familiar with the basics Hahn is speaking of, but I am not comfortable at this level.
For others, like me, who want to incorporate Buddhism into a general spiritual practice, I suggest another book by Hahn that I read about a year ago: Being Peace This book of 115 pages is far more accessible, so accessible that I was able to incorporate a couple of bits of wisdom in a yoga class I taught for preteens at the YWCA.
So for more experienced, Breathe. For us dabbles and accumulators, Being Peace.
For others, like me, who want to incorporate Buddhism into a general spiritual practice, I suggest another book by Hahn that I read about a year ago: Being Peace This book of 115 pages is far more accessible, so accessible that I was able to incorporate a couple of bits of wisdom in a yoga class I taught for preteens at the YWCA.
So for more experienced, Breathe. For us dabbles and accumulators, Being Peace.
May 27, 2024
May 26, 2024: Updating this review to say this is my favourite read by Thich Nhat Hanh so far.
~~
Every book written by Thich Nhat Hanh is so beautifully written with useful instructions on breathing and meditation techniques. Picked this up as my local co-op bookstore. Unexpected bonus: Reading this helped me lift me out of negative moods. Was going through a conflict with a friend and I happened to be reading this, and it helped a lot.
~~
Every book written by Thich Nhat Hanh is so beautifully written with useful instructions on breathing and meditation techniques. Picked this up as my local co-op bookstore. Unexpected bonus: Reading this helped me lift me out of negative moods. Was going through a conflict with a friend and I happened to be reading this, and it helped a lot.
June 23, 2017
Third read. TNH's writing is so clear. Commentary on Anapanasati Sutta, Satipatthana Sutta--Full Awareness of Breathing practice.
August 10, 2019
Not Thich Nhat Hanh's usual simple style. I found it a bit too academic. I may return to it if I get to that level of interest.
February 6, 2014
This is one of my all-time favorite Buddhist books, one which I was all-but-guided to buy several years ago when I was driving in Los Angeles and decided on an impulse to stop at one of my favorite bookstores, the Bodhi Tree Bookstore on Melrose Avenue in W. Hollywood. I parked the car, I went inside, I turned to the right, I turned to the left and went between two shelves to a spot in the middle of the shelf where a bright yellow cover caught my eye, which i proceeded to pull out and there was this book, 'Breathe! You are Alive!' by Thich Nhat Hanh. It includes not only the basics of Vipassana, but a 16-step instruction from one of the basic Pali Sutras that's called "The Full Awareness of Breathing" and is the simplest and best practice of essential Buddhist Meditation I have ever found and which serves me still! I give this the HIGHEST RECOMMENDATION FOR THE UNDERSTANDING AND PRACTICE OF BUDDHA'S WAY!
October 24, 2020
Zen Master Thich Nhat Hanh, a Master of the Zen philosophy, is also a universally acclaimed global spiritual leader, poet, and peace activist. Author of more than 100 books, Thich Nhat Hanh, after turning 94 on October 11, 2020, voluntarily ceased eating in preparation for the shedding of his mortal coil. Renowned for his powerful teachings and bestselling writings on mindfulness and peace, Thich Nhat Hanh was hailed by Dr. Martin Luther King, Jr. as “an Apostle of peace and nonviolence”. Founder of the Van Hanh Buddhist University in Saigon, La Boi publishing House, and an influential peace activist magazine, Thich Nhat Hanh also taught Comparative Religion at Princeton University and Buddhism at Columbia University. He was exiled from both North and South Vietnam for a period of 39 years.
In this powerful book, “Breathe You are Alive!”, the Buddhist philosopher educates his readers on what he terms, “The Full Awareness of Breathing.” Popularly known as the Anapanasati Sutta, the techniques and methods propounded in this book derive directly from the teachings of the Buddha. The primary essence underlying these techniques being transforming the negative emotions of fear, despair, anger and craving. Compartmentalizing the practice of breathing into seven different ‘ways’, Thich Nhat Hanh strives to usher in the realization that “The Buddha is not a person outside of us, but the energy of mindfulness, concentration and insight in us…The Buddha is always there within you, and you can touch the Buddha anytime you like. One of the ways to reach the Buddha, anytime and anywhere, is through your breath.”
The seven sections referred to above are broadly:
Following the Breath in Daily Life
Awareness of the Body
Realizing the Unity of Body and Mind
Nourishing Ourselves with Joy and Happiness
Observing Our Feelings
Caring For and Liberating the Mind
Looking Deeply in Order to Shed Light on the True Nature of All Dharmas
Each of these sections conflate the physical processes of inhalation and exhalation with the spiritual and conscious process of awareness and equanimity. There is advocated a series of silence exhortations and affirmations to aid and assist the triggering of mindfulness and to eliminate unwarranted, yet inevitable distractions that assail the meditator/practioner such in an irritable and unceasing manner. Writing in a practical manner, the learned author acknowledges that a predominant section of the world populace does not inhabit the serene settings of a monastery. Most of us are sucked into the eddies and currents that represent the hustle and bustle of everyday living. The author asserts that these practices may be accomplished and executed even as we go about out daily routine and without sacrificing our beholden duties and responsibilities. “For example, when we are carrying a pot of boiling water or doing electrical repairs, we can be aware of every movement of our hands, and we can nourish this awareness by means of our breath. ‘Breathing in, I am aware my hands are carrying a pot of boiling water.’ ‘Breathing out, I am aware that my right hand is holding an electrical wire. ‘Breathing in, I am aware, I am passing another car.’ ‘Breathing out, I know the situation is under control.’ We can practice like this.”
This has a resounding similarity to the philosophy of Karma-Yoga as taught by Lord Krishna to the valorous archer Arjuna, in the Bhagavad Gita, just before the onset of the Mahabharata war on the righteous battlefield of Kurukshetra.
“Breathe, You are Alive!” is an indispensable book for anyone who is inclined to practice the art of Anapanasati
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In this powerful book, “Breathe You are Alive!”, the Buddhist philosopher educates his readers on what he terms, “The Full Awareness of Breathing.” Popularly known as the Anapanasati Sutta, the techniques and methods propounded in this book derive directly from the teachings of the Buddha. The primary essence underlying these techniques being transforming the negative emotions of fear, despair, anger and craving. Compartmentalizing the practice of breathing into seven different ‘ways’, Thich Nhat Hanh strives to usher in the realization that “The Buddha is not a person outside of us, but the energy of mindfulness, concentration and insight in us…The Buddha is always there within you, and you can touch the Buddha anytime you like. One of the ways to reach the Buddha, anytime and anywhere, is through your breath.”
The seven sections referred to above are broadly:
Following the Breath in Daily Life
Awareness of the Body
Realizing the Unity of Body and Mind
Nourishing Ourselves with Joy and Happiness
Observing Our Feelings
Caring For and Liberating the Mind
Looking Deeply in Order to Shed Light on the True Nature of All Dharmas
Each of these sections conflate the physical processes of inhalation and exhalation with the spiritual and conscious process of awareness and equanimity. There is advocated a series of silence exhortations and affirmations to aid and assist the triggering of mindfulness and to eliminate unwarranted, yet inevitable distractions that assail the meditator/practioner such in an irritable and unceasing manner. Writing in a practical manner, the learned author acknowledges that a predominant section of the world populace does not inhabit the serene settings of a monastery. Most of us are sucked into the eddies and currents that represent the hustle and bustle of everyday living. The author asserts that these practices may be accomplished and executed even as we go about out daily routine and without sacrificing our beholden duties and responsibilities. “For example, when we are carrying a pot of boiling water or doing electrical repairs, we can be aware of every movement of our hands, and we can nourish this awareness by means of our breath. ‘Breathing in, I am aware my hands are carrying a pot of boiling water.’ ‘Breathing out, I am aware that my right hand is holding an electrical wire. ‘Breathing in, I am aware, I am passing another car.’ ‘Breathing out, I know the situation is under control.’ We can practice like this.”
This has a resounding similarity to the philosophy of Karma-Yoga as taught by Lord Krishna to the valorous archer Arjuna, in the Bhagavad Gita, just before the onset of the Mahabharata war on the righteous battlefield of Kurukshetra.
“Breathe, You are Alive!” is an indispensable book for anyone who is inclined to practice the art of Anapanasati
Share this:
July 30, 2017
This is a keeper for daily meditation! My gratitude for Thich Nhat Hanh's translation and commentary on this sutra goes beyond mere thankfulness. His simple writing about each phrase in the Sutra on the Full Awareness of Breathing has brought a deeper serenity and mindfulness into my life. By practicing his teachings, life has become emotionally calm. A natural happiness is bubbling up in the most ordinary parts of my life: noticing a lovely flower on the weed I'm pulling, seeing the way water sparkles on a puddle after the rain, and feeling the soothing movement of breath through my body.
A joy to read and practice!
A joy to read and practice!
January 10, 2017
In the darkest time in my life this text was essential in helping me keep on breathing. I studied the central text in the traditional manner, read one line and meditate on that one line for an hour. I was blessed to be sent by Steve Allen to Green Gulch, a buddhist monastery where I received direction from some extraordinary teachers, Mushim Ikeda, Norman Fischer, Reb Anderson, and Blanche Hartman. Later that spring I met TNH through the intercession and grace of Wendy Johnson.
July 15, 2007
A little technical -- an exposition on a Sutra.
He has other better books with which to begin.
He has other better books with which to begin.
September 3, 2013
Though written by a Buddhist monk, this presentation on Buddhist breath-meditation has a very syncretic approach which echoes general new-age concepts of healing, nature and planetary consciousness, and even modern Taoist internal alchemy practices such as the Inner Smile meditation on the organs (as taught by eg. Mantak Chia). With its emphasis on healing and self-care, nature consciousness and inter-being, this appears to be a book written to appeal widely to a general (Western) readership whose spiritual orientation has been consciously or unconsciously shaped by new age movements now so much a part of popular culture. As an exposition of the Buddha-dhamma according to the doctrine and discipline of Buddhism itself however, especially with regards to early Buddhism, this book can at times fall a little short.
Thich Nhat Hanh re-inscribes Buddhist dhamma with new meanings that it did not originally have, meanings that are derived from modern-day consciousness and concerns with health, healing, nature, planet, ecology and so on. Such re-inscription is not necessarily undesirable, but if the newly-inscribed meanings write out, confuse or obscure the original meaning and message of the Buddha-dhamma, then one is running the risk of teaching something in which the original soteriologicial meanings to do with insight and liberation have been lost. Witness instructions such as these given by Thich Nhat Hanh on page 73: "Going home mindfully, we can talk to our wounded child within using the following mantra: "Darling, I have come home to you. I am here for you. I embrace you in my arms. I am sorry that I left you alone for a long time." These instructions could have come straight out of the pages of a new-age self-help book, but they bear very little resemblance to traditional Buddhist meditation instructions, esp. those that focus on such objects as the foulness of the body and the stages of decomposition of the corpse. Presenting the Anapanasati Sutta through a syncretic lens might give it a wider appeal, but at the cost of original Buddhist insights into the nature of life, insights that have the power to liberate. It appears to me that the Buddha did not really teach people to "embrace our pain and sorrow" like a new age guru, he taught something much more profound, which is to see that pain and sorrow is caused by our own ignorant grasping at objects thinking they will give happiness and satisfaction, when in fact they are impermanent, dis-satisfactory and not-self. I wonder if Thich Nhat Hahn's feel-good meditation instructions are likely to to lead to the knowledge of disgust or aversion (nibbidaupasanna-nana) to, dispassion towards and giving up on sensory and phenomenal experience, likely to lead to the realization of Nibhaana therefore?
On page 11, there is a mistake in the translation of the Pali Anapanasati Sutta where the once-returner is described as having "cut off the roots of greed, hatred and ignorance." In fact, this is only true of the Arahant, as the once-returner merely reduces or attenuates the roots of greed, hatred and ignorance instead of cutting them off or destroying them. Thankfully, this mistake is not repeated in the translation of the Anapanasmriti Sutra in the Chinese Agamas which is given in Appendix One, and there the stages of enlightenment are correctly described. In Appendix Two, which gives the author's personal points of view, I find points for disagreement. Specifically, Thich Nhat Hanh refers to the jhanas noting that they are not mentioned in the Anapanasati Sutta and MahaSatipathana Sutta, and therefore concludes that the numerous suttas that mention the jhanas are later additions to the canon and the jhanas are entirely dispensable for practice and realization. The author might have latched on to the wrong end of the stick however, as scholars who have studied the early buddhist canon have found that the Mahasatipathana appears to be a later sutta, and that the jhanas are implied in the Anapanasati Sutta (see for example Dr Tse-fu Kuan's "Mindfulness in Early Buddhism"). In fact, there are so many suttas referring to the importance of jhana in the sutta pitaka (e.g. around 100 references in the Majjhima Nikaya alone) that it seems rather hasty to dismiss all of them as later additions that were somehow put in there by Yoga-Upanishadic inspired authors, as Thich Nhat Hanh does.
Thich Nhat Hanh not only considers the jhanas dispensable, he also gives a mundane reading of the second tetrad which is concerned with the jhana factors of Piti (rapture) which he translates as joy, and Sukkha which he translates as happiness. His way of cultivating piti and sukkha is a simple form of yoniso manasikara or wise reflection, such as reflecting on the fact that one has two good eyes, or that one's liver is working well, or that one has a sangha to practice with. Reflections like these are indeed very important ways of cultivating wholesome states of mind giving rise to mental contentment, joy and happiness, and this is a technique that is central in Mahayana mind-training (e.g. Tibetan Lojong), but which has been under-stressed by teachers of meditation in the Theravada tradition. Note, however, that there is the joy and happiness acquired through these reflective means, and then there is the rapture and tranquility that arises as a direct result of deep states of mindful concentration on the breath, when the mind stops engaging in discursive thought and turns its attention away from sensory input. The former and the latter are on entirely different levels of experience, for the former is a mundane kind of joy and happiness, whereas the rapture and tranquility that arise as jhana factors in deep states of meditation, and which function as factors of enlightenment, approach and lead to the supramundane (lokuttara) realms. To give rise to stronger or more-refined levels of piti and sukkha, something other than wise reflection is needed, but Thich Nhat Hanh does not lead readers there.
This book should serve best as an accessible introductory guide for those who are new to Anapanasati meditation, appealing especially to non-Buddhists who want a more general take on Buddhist breath meditation, and also for people who want a less intensive way of practice that is do-able in everyday life rather than on retreat. Such readers would want to rate this book higher, but as an exposition of the Buddha-dhamma qua buddha-dhamma, I would give it only 3 stars. This is not a book for purists, and the experienced meditator and the student of early Buddhism might find little here to illuminate or inspire one along the lines of the doctrine and the discipline of early buddhism. It does however provide a comparative perspective on the Pali and Chinese versions of the Anapanasati sutta. Though the comparison is very general and not exactly grounded in good historiography, the attempt to compare versions of the sutta is something one can learn from.
Thich Nhat Hanh re-inscribes Buddhist dhamma with new meanings that it did not originally have, meanings that are derived from modern-day consciousness and concerns with health, healing, nature, planet, ecology and so on. Such re-inscription is not necessarily undesirable, but if the newly-inscribed meanings write out, confuse or obscure the original meaning and message of the Buddha-dhamma, then one is running the risk of teaching something in which the original soteriologicial meanings to do with insight and liberation have been lost. Witness instructions such as these given by Thich Nhat Hanh on page 73: "Going home mindfully, we can talk to our wounded child within using the following mantra: "Darling, I have come home to you. I am here for you. I embrace you in my arms. I am sorry that I left you alone for a long time." These instructions could have come straight out of the pages of a new-age self-help book, but they bear very little resemblance to traditional Buddhist meditation instructions, esp. those that focus on such objects as the foulness of the body and the stages of decomposition of the corpse. Presenting the Anapanasati Sutta through a syncretic lens might give it a wider appeal, but at the cost of original Buddhist insights into the nature of life, insights that have the power to liberate. It appears to me that the Buddha did not really teach people to "embrace our pain and sorrow" like a new age guru, he taught something much more profound, which is to see that pain and sorrow is caused by our own ignorant grasping at objects thinking they will give happiness and satisfaction, when in fact they are impermanent, dis-satisfactory and not-self. I wonder if Thich Nhat Hahn's feel-good meditation instructions are likely to to lead to the knowledge of disgust or aversion (nibbidaupasanna-nana) to, dispassion towards and giving up on sensory and phenomenal experience, likely to lead to the realization of Nibhaana therefore?
On page 11, there is a mistake in the translation of the Pali Anapanasati Sutta where the once-returner is described as having "cut off the roots of greed, hatred and ignorance." In fact, this is only true of the Arahant, as the once-returner merely reduces or attenuates the roots of greed, hatred and ignorance instead of cutting them off or destroying them. Thankfully, this mistake is not repeated in the translation of the Anapanasmriti Sutra in the Chinese Agamas which is given in Appendix One, and there the stages of enlightenment are correctly described. In Appendix Two, which gives the author's personal points of view, I find points for disagreement. Specifically, Thich Nhat Hanh refers to the jhanas noting that they are not mentioned in the Anapanasati Sutta and MahaSatipathana Sutta, and therefore concludes that the numerous suttas that mention the jhanas are later additions to the canon and the jhanas are entirely dispensable for practice and realization. The author might have latched on to the wrong end of the stick however, as scholars who have studied the early buddhist canon have found that the Mahasatipathana appears to be a later sutta, and that the jhanas are implied in the Anapanasati Sutta (see for example Dr Tse-fu Kuan's "Mindfulness in Early Buddhism"). In fact, there are so many suttas referring to the importance of jhana in the sutta pitaka (e.g. around 100 references in the Majjhima Nikaya alone) that it seems rather hasty to dismiss all of them as later additions that were somehow put in there by Yoga-Upanishadic inspired authors, as Thich Nhat Hanh does.
Thich Nhat Hanh not only considers the jhanas dispensable, he also gives a mundane reading of the second tetrad which is concerned with the jhana factors of Piti (rapture) which he translates as joy, and Sukkha which he translates as happiness. His way of cultivating piti and sukkha is a simple form of yoniso manasikara or wise reflection, such as reflecting on the fact that one has two good eyes, or that one's liver is working well, or that one has a sangha to practice with. Reflections like these are indeed very important ways of cultivating wholesome states of mind giving rise to mental contentment, joy and happiness, and this is a technique that is central in Mahayana mind-training (e.g. Tibetan Lojong), but which has been under-stressed by teachers of meditation in the Theravada tradition. Note, however, that there is the joy and happiness acquired through these reflective means, and then there is the rapture and tranquility that arises as a direct result of deep states of mindful concentration on the breath, when the mind stops engaging in discursive thought and turns its attention away from sensory input. The former and the latter are on entirely different levels of experience, for the former is a mundane kind of joy and happiness, whereas the rapture and tranquility that arise as jhana factors in deep states of meditation, and which function as factors of enlightenment, approach and lead to the supramundane (lokuttara) realms. To give rise to stronger or more-refined levels of piti and sukkha, something other than wise reflection is needed, but Thich Nhat Hanh does not lead readers there.
This book should serve best as an accessible introductory guide for those who are new to Anapanasati meditation, appealing especially to non-Buddhists who want a more general take on Buddhist breath meditation, and also for people who want a less intensive way of practice that is do-able in everyday life rather than on retreat. Such readers would want to rate this book higher, but as an exposition of the Buddha-dhamma qua buddha-dhamma, I would give it only 3 stars. This is not a book for purists, and the experienced meditator and the student of early Buddhism might find little here to illuminate or inspire one along the lines of the doctrine and the discipline of early buddhism. It does however provide a comparative perspective on the Pali and Chinese versions of the Anapanasati sutta. Though the comparison is very general and not exactly grounded in good historiography, the attempt to compare versions of the sutta is something one can learn from.
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July 3, 2025Generally more poetic than practical.
January 10, 2012
This book was really just a follow up to the more detailed and complete "The Heart Of the Buddha's Teaching" by the same author. This book delved into to meaning of the Sutra On the Full Awareness Of Breathing attributed to Buddha. It gives the sutra, and offers some commentary, although the commentary was predictable and didn't reveal much beneath the surface of the meditative words. Below is the complete Sutra, with minor paraphrastic revisions. I have since committed it to memory and have used it many times in meditation and breathing exercises.
(Body)
1.Breathing in a long breath, I know, “I am breathing in a long breath.” Breathing out a long breath, I know, “I am breathing out a long breath.”
2.Breathing in a short breath, I know, “I am breathing in a short breath.” Breathing out a short breath, I know, “I am breathing out a short breath.”
3.I am breathing in and am aware of my whole body. I am breathing out and am aware of my whole body.
4.I am breathing in and making my whole body calm and at peace. I am breathing out and making my whole body calm and at peace.
(Feeling)
1.I am breathing in and feeling joyful. I am breathing out and feeling joyful.
2.I am breathing in and feeling happy. I am breathing out and feeling happy.
3.I am breathing in and am aware of my thoughts and feelings. I am breathing out and am aware of my thoughts and feelings.
4.I am breathing in and making my thoughts and feelings calm and at peace. I am breathing out and making my thoughts and feelings calm and at peace.
(Mind)
1.I am breathing in and am aware of my mind [consciousness]. I am breathing out and am aware of my mind.
2.I am breathing in and making my mind happy and at peace. I am breathing out and making my mind happy and at peace.
3.I am breathing in and concentrating my mind [in the present]. I am breathing out and concentrating my mind.
4.I am breathing in and liberating my mind. I am breathing out and liberating my mind.
(Concepts)
1.I am breathing in and observing the impermanent nature of all dharmas [phenomena and desires]. I am breathing out and observing the impermanent nature of all dharmas.
2.I am breathing in and observing the fading of all dharmas. I am breathing out and observing the fading of all dharmas.
3.I am breathing in and liberating my mind. I am breathing out and liberating my mind.
4.I am breathing in and letting go. I am breathing out and letting go.
(Body)
1.Breathing in a long breath, I know, “I am breathing in a long breath.” Breathing out a long breath, I know, “I am breathing out a long breath.”
2.Breathing in a short breath, I know, “I am breathing in a short breath.” Breathing out a short breath, I know, “I am breathing out a short breath.”
3.I am breathing in and am aware of my whole body. I am breathing out and am aware of my whole body.
4.I am breathing in and making my whole body calm and at peace. I am breathing out and making my whole body calm and at peace.
(Feeling)
1.I am breathing in and feeling joyful. I am breathing out and feeling joyful.
2.I am breathing in and feeling happy. I am breathing out and feeling happy.
3.I am breathing in and am aware of my thoughts and feelings. I am breathing out and am aware of my thoughts and feelings.
4.I am breathing in and making my thoughts and feelings calm and at peace. I am breathing out and making my thoughts and feelings calm and at peace.
(Mind)
1.I am breathing in and am aware of my mind [consciousness]. I am breathing out and am aware of my mind.
2.I am breathing in and making my mind happy and at peace. I am breathing out and making my mind happy and at peace.
3.I am breathing in and concentrating my mind [in the present]. I am breathing out and concentrating my mind.
4.I am breathing in and liberating my mind. I am breathing out and liberating my mind.
(Concepts)
1.I am breathing in and observing the impermanent nature of all dharmas [phenomena and desires]. I am breathing out and observing the impermanent nature of all dharmas.
2.I am breathing in and observing the fading of all dharmas. I am breathing out and observing the fading of all dharmas.
3.I am breathing in and liberating my mind. I am breathing out and liberating my mind.
4.I am breathing in and letting go. I am breathing out and letting go.
May 31, 2015
As someone who is a beginner at meditation and just recently embarked consciously on a journey towards stillness, this little book is very valuable. Learning to stop (shamata) in order to observe (vi passant) through full awareness of the breath becomes the foundation to build practice on.
"Thanks to our ability to stop, we are able to observe. The more deeply we observe, the greater mental concentration becomes. Stopping and collecting our mind, we naturally become able to see. In observing, the mind becomes increasingly still. We do not need to search for anything more."
It is all in the breath. I think I will treasure this little sutra and short commentary for a long time to come.
"Thanks to our ability to stop, we are able to observe. The more deeply we observe, the greater mental concentration becomes. Stopping and collecting our mind, we naturally become able to see. In observing, the mind becomes increasingly still. We do not need to search for anything more."
It is all in the breath. I think I will treasure this little sutra and short commentary for a long time to come.
August 2, 2013
I could never be a Buddhist, because I don't know how to empty my mind. But the main focus of this book is definitely important for anyone to learn. To stop and breathe, focus on the body, focus on happiness. Beautiful thoughts that are very well written with very grand topics made easy to understand. I need to remember to do that more often.
October 19, 2015
This is a translation of the Sutra on the Full Awareness of Breathing, as well as Thich Nhat Hanh's commentary. I enjoyed it very much, as I think I am going to like finding the roots of some of my favorite Thich Nhat Hanh wisdom in the original Pali texts (now I need to learn to read Pali and Sanskrit). I'm reading this as a part of my study group on this Sutta.
November 12, 2011
Fantastic guide to conscious breathing and the exercises you can employ to get the most out of your mediation practices. Best read when you are actually ready to start practicing meditation, or to strengthen or supplement your current practices.
June 28, 2011
Great reminder of going back to the basics and following the breath. I don't really think this is a book for beginners but I think it's great for people who have been into Zen for a while and need to be reminded of the beginning.
July 26, 2011
here is the key practice of bringing our mind back home to our body. this is a classic teaching from the our great Teacher Sakyamuni Buddha. an essential stepping stone. beware, it can change your life.
February 10, 2012
I've given all his books five stars because their wisdom is invaluable, but this might be my favorite. Perhaps the most practical. Awareness is awareness of everything: all that you're thinking and feeling in body and mind. This book gives very practical technology for practicing that.
July 8, 2017
If you're interested in meditation, there is arguably no more important sutra than the the sutra on the Full Awareness of Breathing. Thich Nhat Hanh takes you through the sutra with insightful commentary. Great read. If you a meditator, this is a book I expect you'll return to again and again.
March 7, 2007
Very simple, but necesary
May 6, 2008
one of the essential texts for Buddhist practice
October 19, 2007
As always, Thich Nhat Hanh speaks to my heart and gives me
useful information. Literally helpful for those of us with
asthma, spiritually helpful to remind of the essence of living.
useful information. Literally helpful for those of us with
asthma, spiritually helpful to remind of the essence of living.
December 5, 2007
I thought that this was an excellent book fore anyone interested in the breath and body, especially in a meditation practice. It outlined a breath practice with insightful commentary.
September 24, 2008
Good instructive book on being aware of your breath to calm and bring mindfulness.
October 9, 2008
This book offers good guided breathing meditations with Appendix in the back describing the previous lessons in more detail.
March 17, 2009
a wonderful reminder that each breath is a miracle! and each breath can serve as a way to bring us back to the present moment.
October 11, 2012
This book is the simplest way to mindfulness, joy, and enlightenment. Happy Cotinuation Day, Thai!
January 28, 2024
An essential, key Sutra. I return again and again to these Hanh translations/commentaries. Highly recommended for anyone on, or wanting to get on, the path...
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