This thesis has the following three objectives:

(1) To study the history of Theravāda in Vietnam.

(2) To study the characteristics and practices of Theravāda in Vietnam.

(3) To study the present status of Theravāda Buddhism in Vietnam.

The result of the findings is as follows:

Firstly, passing through the historical periods of the land of present day Vietnam, Theravāda Buddhism was practiced by the Khmer in the Mekong Delta, which is recorded to have been integrating into the homeland of Vietnam. Thereby, Theravāda Buddhism became to be practiced in Vietnam. Besides this, Theravāda Buddhism appeared and is followed by the Vietnamese people in other parts of Vietnam outside the Mekong Delta area. The Vietnamese in those areas were interested in Theravāda Buddhism as it was practiced for a long time in the history of Cambodia. In addition, the development of Theravāda Buddhism was greatly helped through contacts with Burma, Thailand and Sri Lanka. As a result, the Vietnamese received knowledge of the Theravāda tradition directly from these sources of the original Teaching of the Buddha. It is interesting that the Theravāda followers in Vietnam always aspire to study in those countries that follow the original Theravāda tradition. They want to study Theravāda in countries were the original Teaching is put into practice to truly understand the Theravāda doctrine. Therefore, in chapter 2 this research makes us to recognize clearly the history of development of Theravāda in Vietnam during the different periods of Funan, Chenla and Vietnam.

Secondly, by analyzing the characteristics and practices of Theravāda Buddhism in Vietnam: its common features and some different characteristics due to the difference national culture of the Khmer and the Vietnamese. We easily can recognize the similarities between Theravāda Buddhism in Vietnam and Theravāda Buddhism in the above mentioned five Theravāda countries. The specialty is the same faithful traditions shared by Khmer Theravāda Buddhism in Vietnam and Theravāda Buddhism in Theravāda countries. It is also pointed out that there are differences between the earlier Vietnamese and Khmer faith cultures. This is because the Vietnamese people are influenced by the Mahayana culture. This makes the Vietnamese Theravāda missioners to have new ways of Dhamma propagation aiming to make the Vietnamese to understand the Theravāda doctrine. They are not like the Khmer people following Theravāda Buddhism as a national tradition. Due to these situations, the Vietnamese Theravāda followers in Vietnam have basic knowledge of the difference between Mahayana and Theravāda Buddhism. This is a good factor for missionary work in Vietnam.

Thirdly, my study goes to examine the seven different fields of the present status of Theravāda Buddhism in Vietnam. They are the monks and temples, the Education, the Propagation, the Meditation activities, the Relation between Khmer and Vietnamese Theravāda Buddhism in Vietnam, the Relation between Theravāda Buddhism and Mahāyāna Buddhism in Vietnam and the Problems and their solutions for Theravāda Buddhism in Vietnam

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