In the previous article, we examined the first three of the six key characteristics of Thích Nhất Hạnh’s Engaged Buddhism during wartime Vietnam: (1) behind-the-scenes contributions—although Thích Nhất Hạnh seldom joined street demonstrations, he shaped the spirit of protest by composing slogans and songs; (2) non-violent action rooted in compassion—his social action arose spontaneously from mindful awareness of suffering and was nurtured by love rather than political strategy; and (3) beyond political sides—he refused to side with either the South or North Vietnamese governments. Guided by his teaching on interbeing, he sought reconciliation and focused on relieving suffering rather than pursuing victory.
In this article, we will look at the remaining three characteristics: (4) expatriate Buddhist activism; (5) teaching Engaged Buddhism; and (6) living Engaged Buddhism.
(4) Expatriate Buddhist activism
Because Thích Nhất Hạnh believed that US policies were a major cause of the war in Vietnam, he saw it as essential to travel to the West and speak directly with influential figures. His efforts included appeals at the United Nations and participation in the Paris Peace Talks, where he sought to explain the plight of the Vietnamese people and urge an end to hostilities.
Scholar of philosophy and religion Sallie B. King described Thích Nhất Hạnh as “the single most prominent expatriate Vietnamese Buddhist activist . . . partially because of his Western expertise and partially because of his conviction that the roots of the war were found in the United States.” (King 1996)
This highlights both his unique background and his deep understanding of the conflict. Drawing on his knowledge of Western culture, he engaged effectively with international audiences. His focus on the war’s underlying causes made his appeals all the more persuasive. As a result, he could speak not only as a Vietnamese Buddhist monk but also as a trusted voice capable of bridging cultural and political divides.
In doing so, Thích Nhất Hạnh extended Vietnamese Buddhist activism onto the global stage. He connected the struggle for peace in Vietnam with broader international calls for reconciliation and justice. His activism thus combined spiritual insight with strategic engagement, demonstrating that religious thought could have a tangible impact on global affairs.
(5) Teaching Engaged Buddhism
Education and the dissemination of Engaged Buddhist teachings and practices played an important role in Thích Nhất Hạnh’s work during wartime Vietnam. His efforts included both formal training and broader outreach through writing and media.
He co-founded Vạn Hạnh University, the School of Youth for Social Service, and the Order of Interbeing. Vạn Hạnh University was aimed at modernizing Buddhist education, while the School of Youth for Social Service equipped young people to carry out humanitarian work in war-torn areas. The Order of Interbeing, meanwhile, offered a framework of Fourteen Mindfulness Trainings that guided practitioners in cultivating ethical conduct, compassionate action, and mindful awareness in every aspect of life.
At the same time, Thích Nhất Hạnh conveyed these teachings through books, poetry, and newspaper articles, making the principles of Engaged Buddhism accessible to a wider audience. His writings served not only as sources of inspiration but also as practical guides for applying Buddhist insights to pressing social realities.
Together, these initiatives formed an integrated system in which practical learning, mindful reflection, and compassionate action reinforced one another. Thích Nhất Hạnh not only deepened public understanding of Engaged Buddhism but also empowered individuals to put its teachings into practice, even amidst the chaos of war.
(6) Living Engaged Buddhism
While Thích Nhất Hạnh was an influential person during the war, he did not take on a leadership role in the manner of Gandhi in India or Martin Luther King Jr. in the US. Although he referenced the non-violent actions of both figures in his writings, (DeVido 2009) his approach to non-violence was distinct. Scholar of philosophy and religion Robert H. King explained his unique approach:
His activism has primarily taken the form of writing and speaking on behalf of peace. . . . He has preferred to appeal to reason rather than emotion and has endeavored by word and example to show people that there are better ways of resolving conflict than by killing one another. . . . For him nonviolence was not merely a technique: it was a manifestation in the political sphere of a spiritual way of being in the world. (King 2001)
This perspective echoes a key point from my earlier article, “Buddhist Mindfulness Versus Secular Mindfulness, Part 2.” When we walk on the Noble Eightfold Path, all our actions are manifestations of right view (the first element of the path), that is, the realization of the interbeing nature of reality. Non-violent actions, in any circumstances, naturally arise from the recognition that they can relieve or even end suffering, which is the ultimate goal of Buddhism.
Thích Nhất Hạnh’s unwavering commitment to non-violence and forgiveness, even under threat and loss, is discussed in detail in Part 3 of this series, including his response to the deaths of two students of the School of Youth for Social Service and his refusal to condemn those responsible. The insight of interbeing enabled him to transcend dualities such as self and other, life and death, and empowered his community to respond to crisis with courageous compassion rather than hatred. It also allowed him to live a liberated life, embracing mortality without fear or regret.
For this reason, Thích Nhất Hạnh regarded the non-violence practiced during wartime Vietnam not just as a strategy to end conflict, but as an expression of a spiritual way of being in social action. His commitment to engaged practice—even in the face of death—was itself a powerful lesson, exemplifying what it means to live Engaged Buddhism and reinforcing the characteristics outlined above and in the previous article.
Conclusion
Together with the previous article, we have now explored the six key characteristics of Thích Nhất Hạnh’s Engaged Buddhism during wartime Vietnam: (1) Behind-the-scenes contributions; (2) Non-violent action rooted in compassion; (3) Beyond political sides; (4) Expatriate Buddhist activism; (5) Teaching Engaged Buddhism; and (6) Living Engaged Buddhism.
These six traits reveal both the depth and practicality of his approach. They show how he sought to transform suffering and cultivate reconciliation, even in the most difficult and divided times. These insights continue to speak to us today, offering guidance for facing conflicts where reconciliation seems out of reach.
In the next article, we will turn to Thích Nhất Hạnh’s Engaged Buddhism in the post-war years, when he had already settled in France. There, in a very different political and social setting, we will see how he adapted his engaged teachings and practices to meet the challenges of a new environment.
References
DeVido, Elise A. 2009. “The influence of Chinese master Taixu on Buddhism in Vietnam.” In Journal of Global Buddhism, 10, 413–58.
King, Robert H. 2001. Thomas Merton and Thích Nhất Hạnh: Engaged Spirituality in an Age of Globalization. New York: Continuum.
King, Sallie B. 1996. “Thích Nhất Hạnh and the Unified Buddhist Church: Nondualism in action.” In C. S. Queen (Ed.), Engaged Buddhism: Buddhist Liberation Movements in Asia (pp. 321–63). Albany: State University of New York Press.
Related features from BDG
Thích Nhất Hạnh’s Engaged Buddhism During Wartime Vietnam, Part 1
Thích Nhất Hạnh’s Engaged Buddhism During Wartime Vietnam, Part 2
Thích Nhất Hạnh’s Engaged Buddhism During Wartime Vietnam, Part 3
Thích Nhất Hạnh’s Engaged Buddhism During Wartime Vietnam, Part 4
Thích Nhất Hạnh’s Engaged Buddhism During Wartime Vietnam, Part 5
