Thích Nhất Hạnh ( TIK NAHT HAHN; Vietnamese: [tʰǐk̟ ɲə̌t hâjŋ̟ˀ] , Huế dialect: [tʰɨt̚˦˧˥ ɲək̚˦˧˥ hɛɲ˨˩ʔ]; born Nguyễn Xuân Bảo; 11 October 1926 – 22 January 2022) was a Vietnamese Thiền Buddhist monk, peace activist, prolific author, poet, and teacher, who founded the Plum Village Tradition, historically recognized as the main inspiration for engaged Buddhism. Known as the "father of mindfulness", Nhất Hạnh was a major influence on Western practices of Buddhism.
In the mid-1960s, Nhất Hạnh co-founded the School of Youth for Social Services and created the Order of Interbeing. He was exiled from South Vietnam in 1966 after expressing opposition to the war and refusing to take sides. In 1967, Martin Luther King, Jr. nominated him for a Nobel Peace Prize. Nhất Hạnh established dozens of monasteries and practice centers and spent many years living at the Plum Village Monastery, which he founded in 1982 in southwest France near Thénac, traveling internationally to give retreats and talks. Nhất Hạnh promoted deep listening as a nonviolent solution to conflict and sought to raise awareness of the interconnectedness of environments that sustain and promote peace. He coined the term "engaged Buddhism" in his book Vietnam: Lotus in a Sea of Fire.
After a 39-year exile, Nhất Hạnh was permitted to visit Vietnam in 2005. In 2018, he returned to Vietnam to his "root temple", Từ Hiếu Temple, near Huế, where he lived until his death in 2022, at the age of 95.
Nhất Hạnh was born Nguyễn Xuân Bảo on 11 October 1926, in the ancient capital of Huế in central Vietnam. He is 15th generation Nguyễn Đình; the poet Nguyễn Đình Chiểu, author of Lục Vân Tiên, was his ancestor. His father, Nguyễn Đình Phúc, from Thành Trung village in Thừa Thiên, Huế, was an official with the French administration. His mother, Trần Thị Dĩ, was a homemaker from Gio Linh district. Nhất Hạnh was the fifth of their six children. Until he was five, he lived with his large extended family at his grandmother's home. He recalled feeling joy at age seven or eight after he saw a drawing of a peaceful Buddha, sitting on the grass. On a school trip, he visited a mountain where a hermit lived who was said to sit quietly day and night to become peaceful like the Buddha. They explored the area, and he found a natural well, which he drank from and felt completely satisfied. It was this experience that led him to want to become a Buddhist monk. At age 12, he expressed an interest in training to become a monk, which his parents, cautious at first, eventually let him pursue at age 16.
Nhất Hạnh had many names in his lifetime. As a boy, he received a formal family name (Nguyễn Đình Lang) to register for school, but was known by his nickname (Bé Em). He received a spiritual name (Điệu Sung) as an aspirant for the monkhood; a lineage name (Trừng Quang) when he formally became a lay Buddhist; and a Dharma name (Phùng Xuân) when he was ordained as a monk. He took the Dharma title Nhất Hạnh when he moved to Saigon in 1949.
The Vietnamese name Thích (釋) is from "Thích Ca" or "Thích Già" (釋迦, "of the Shakya clan"). All Buddhist monastics in East Asian Buddhism adopt this name as their surname, implying that their first family is the Buddhist community. In many Buddhist traditions, a person can receive a progression of names. The lineage name is given first when a person takes refuge in the Three Jewels. Nhất Hạnh's lineage name is Trừng Quang (澄光, "Clear, Reflective Light"). The second is a dharma name, given when a person takes vows or is ordained as a monastic. Nhất Hạnh's dharma name is Phùng Xuân (逢春, "Meeting Spring") and his dharma title is Nhất Hạnh.
Neither Nhất (一) nor Hạnh (行), which approximate the roles of middle name and given name, was part of his name at birth. Nhất means "one", implying "first-class", or "of best quality"; Hạnh means "action", implying "right conduct", "good nature", or "virtue". He translated his Dharma names as "One" (Nhất) and "Action" (Hạnh). Vietnamese names follow this convention, placing the family name first, then the middle name, which often refers to the person's position in the family or generation, followed by the given name.
Nhất Hạnh's followers called him Thầy ("master; teacher"), or Thầy Nhất Hạnh. Any Vietnamese monk in the Mahayana tradition can be addressed as "thầy", with monks addressed as thầy tu ("monk") and nuns addressed as sư cô ("sister") or sư bà ("elder sister"). He is also known as Thiền Sư Nhất Hạnh ("Zen Master Nhất Hạnh").
At age 16, Nhất Hạnh entered the monastery at Từ Hiếu Temple, where his primary teacher was Zen Master Thanh Quý Chân Thật, who was from the 41st generation of the Lâm Tế Zen school and the 7th generation of the Liễu Quán school. He studied as a novice for three years and received training in Vietnamese traditions of Mahayana and Theravada Buddhism. He also learned Chinese, English, and French. Nhất Hạnh attended Báo Quốc Buddhist Academy. Dissatisfied with the academy, which he found lacking in philosophy, literature, and foreign languages, Nhất Hạnh left in 1950 and took up residence in the Ấn Quang Pagoda in Saigon, where he was ordained as a monk in 1951. He supported himself by selling books and poetry while attending Saigon University, where he studied literature, philosophy, psychology, and science and received a degree in French and Vietnamese Literature.
In 1955, Nhất Hạnh returned to Huế and served as the editor of Phật Giáo Việt Nam (Vietnamese Buddhism), the official publication of the General Association of Vietnamese Buddhists (Tổng Hội Phật Giáo Việt Nam) for two years before the publication was suspended as higher-ranking monks disapproved of his writing. He believed that this was due to his opinion that South Vietnam's various Buddhist organisations should unite. In 1956, while he was away teaching in Đà Lạt, his name was expunged from the records of Ấn Quang, effectively disowning him from the temple. In late 1957, Nhất Hạnh decided to go on retreat, and established a monastic "community of resistance" named Phương Bôi, in Đại Lao Forest near Đà Lạt. During this period, he taught at a nearby high school and continued to write, promoting the idea of a humanistic, unified Buddhism.
From 1959 to 1961, Nhất Hạnh taught several short courses on Buddhism at various Saigon temples, including the large Xá Lợi Pagoda, where his class was cancelled mid-session and he was removed due to disapproval of his teachings. Facing further opposition from Vietnamese religious and secular authorities, Nhất Hạnh accepted a Fulbright Fellowship in 1960 to study comparative religion at Princeton University. He studied at the Princeton Theological Seminary in 1961. In 1962 he was appointed lecturer in Buddhism at Columbia University and also taught as a lecturer at Cornell University. By then he had gained fluency in French, Classical Chinese, Sanskrit, Pali and English, in addition to his native Vietnamese.
In 1963, after the military overthrow of the minority Catholic regime of President Ngo Dinh Diem, Nhất Hạnh returned to South Vietnam on 16 December 1963, at the request of Thich Tri Quang, the monk most prominent in protesting the religious discrimination of Diem, to help restructure the administration of Vietnamese Buddhism. As a result of a congress, the General Association of Buddhists and other groups merged to form the Unified Buddhist Church of Vietnam (UBCV) in January 1964, and Nhất Hạnh proposed that the executive publicly call for an end to the Vietnam War, help establish an institute for the study of Buddhism to train future leaders, and create a centre to train pacifist social workers based on Buddhist teaching.
In 1964, two of Nhất Hạnh's students founded La Boi Press with a grant from Mrs. Ngo Van Hieu. Within two years, the press published 12 books, but by 1966, the publishers risked arrest and jail because the word "peace" was taken to mean communism. Nhất Hạnh also edited the weekly journal Hải Triều Âm (Sound of the Rising Tide), the UBCV's official publication. He continually advocated peace and reconciliation, notably calling in September 1964, soon after the Gulf of Tonkin incident, for a peace settlement, and referring to the Viet Cong as brothers. The South Vietnamese government subsequently closed the journal.