The classical period of Buddhism in South East Asia was from the 11th to the 15th century. In this period, there were several elements which made it classical. Buddhism, in the classical time period, had homogeneity of form and institutional orthodoxy, as well as helped to formulate kingship.
Buddhism, in this time period, tended to follow the Theravada tradition. Since the 19th century, Buddhism has continued to act as a structure for East Asian societies. Despite the challenges that western science has had on Buddhism, it has provided cultural and ideological support for modern, nationalist movements.
Buddhism has also offered solutions to political, economic, and social change. Vietnam, however, is different from the "norm" of the traditional South East Asian period of Classical Buddhism, since it was strongly impacted by the Chinese. With communist revolutions, Buddhism was displaced to as a fundamental mediator of cultural values.
Historically, Buddhism played a significant role in the definition of the classical South East Asian states. With Buddhism, when a country was dominated by a colonial power, nationalist movements grew out of and identified with a religious context. An example of this is the 1960 Buddhist protests, in which the Buddhist monks immolated themselves in fire. After the removal of Deim and his brother Nhu, the United Buddhist Association, which was under the leadership of Thich Tri Quang and Thich Thien Minh, remained politically active. "Vietnamese are Confucians in peacetime, Buddhists in times of trouble." (Fire in the Lake, 176)
Confucianism is Vietnam's governing religion. It consists of a hierarchy of relationships which governs day to day life. Husband to Wife, Father to son, Elder brother to younger brother, Emperor to subject, and the relationship amongst friends. Therefore when Buddhism was introduced to Vietnam, it was introduced to a society which was used to a hierarchical governance. The Buddhist missionaries accepted Confucianism as a political system and social structure. According to a scholar of Asian studies, Paul Mus, "Confucianism was a social order defined by culture and history; Buddhism was a faith relevant to all times and to all men, no matter what their circumstances." (Fire in the Lake, 177)
Buddhism was a way to transcend the limitations of society and the self to a higher level. Buddhists were all equal whereas Confucians existed primarily in the five relationships. Buddhism offered the people a Way out of Confucianism's confining restrictions. "In peacetime it offered the Vietnamese an internal life--a soul, a personal identity--outside the conventions of society. In times of tyranny and 'splitting apart,' it indicated a morality that lay beyond loyalty to existing authorities." (Fire in the Lake, 177) Buddhism offered a form of brotherhood, where people become equals, rather than a world ruled by a few. Buddhism offered "means of reconciliation and showed the Way back into Confucian society." (Fire in the Lake, 178)
Along with this integration with Confucianism, Taoism also played a necessary part in the development of Vietnamese Buddhism. The natural tendency of Taoist philosophy towards meditation and contemplation was a compliment to many of the Buddhist techniques. As a result, many Taoist symbols and meditation tools became mainstreamed into Vietnamese Buddhist thought.
Buddhist entered Vietnam in two significant waves. The first was a missionary wave of scholars from India during the early millennia. These were primarily Mahayana scholars who introduced not only the scholarly elite to Buddhist doctrine, but the peasant class as well. The second wave of Buddhist thought occurred about two hundred years after the common era. This was a style of Buddhism filtered first through China, the Theravada school. Both of these schools of Buddhist thought co-existed throughout Vietnam.
The most significant defining features of Buddhist thought in Vietnam is first the integration of Buddhist, Taoist and Confucian traditions. In this respect Vietnam represents almost a unique case. The rituals, beliefs and notions of religion reflect each tradition equally. The second defining feature is the two step development of Mahayana and Theravada schools throughout the country. These two schools not only reflect differences in doctrine and basic theology, but also two different cultural influences: India and China.