Buddhism in Laos
In the 7th century, Theravada Buddhism first reached Laos through the kingdom of Dvaravati. This early transmission occurred alongside tantric Buddhist influences arriving from Nan-chao, an ethnically Tai kingdom located in modern-day Yunnan, China. Historical records indicate that these religious movements did not arrive as a single event but rather spread over centuries. Michel Lorrillard notes that conditions surrounding this penetration remain very imprecise due to the long duration of the process. During the 11th and 12th centuries, rulers took control of Muang Sua, the historical region of Luang Prabang. Mahayana Buddhism temporarily replaced Theravada Buddhism as the dominant ideology among ruling classes during this period. Epigraphical sources confirm that early Lao kingdoms displayed clear signs of Buddhicized royal power by the middle of the 15th century. Kings were labeled cakkavatti, meaning king as the turner of the wheel of the Buddhist dharma. Fa Ngum established the Lao state in 1353 CE with his coronation at Luang Prabang. He brought a Khmer Theravada teacher named Phramaha Pasaman to serve as head priest. This monk also introduced the revered Buddha image known as the Phra Bang, which became the namesake of Luang Prabang.
The French colonial regime sponsored Buddhism and its educational institutions from the beginning of their rule. New curricula were set up while several monasteries underwent renovation to meet colonial demands. In 1914, the Ecole de Pali was founded by royal decree in Phnom Penh on November 24. The institution was renamed Ecole Supérieure de Pali in 1922 to enhance the study of Buddhism through teaching monks proper Pali and Sanskrit. Two Cambodian monks traveled to EFEO Hanoi for language training in 1922. Lao branches of these institutes finally opened in 1931, reflecting the peripheral position of Laos within the colonial project. Gregory Kourilsky and Soren Ivarsson have explored this restructuring of Buddhist education under French colonialism. They argue that agendas behind reorganization in Cambodia and Laos were similar. Siamese influence had to be curtailed to build a national Buddhism within Indochina. Instead of Bangkok, Khmer and Lao branches of the Buddhist Institute became centers for higher education for monks. During the early phase of French colonialism, Buddhist millennial movements caused major troubles for the regime. Parts of the Khmer sangha also opposed French influence. The influence of these colonial reforms was neutralized by political struggles during the 1950s and the socialist revolution in 1975.
The Communist treatment of religion in Laos diverged from many other countries with communist regimes. Communists used the Buddhist Sangha as a vehicle to achieve political aims during the Cold War instead of banning religion outright. From the beginning of the 1950s, partially clandestine surveillance operations occurred in fields where Buddhism and monastic institutions existed. Boun Souvannavong gained support from prominent monks in Vientiane at the start but became increasingly marginalized as political polarizations increased. Officially Marxist theory rejects religion as a tool used by ruling classes to mislead oppressed people. The Pathet Lao reconciled aspects of Buddhism with Marxism despite their conflicting principles. They re-interpreted Buddhism by affirming no conflict between Gautama Buddha's teachings and revolutionary aims. The Pathet Lao focused on Buddha's life story where he rejected royal status to become a mendicant. People were accepted based on accepting the Dhamma rather than caste or wealth. Poverty was seen as a root of evil and cause of crime requiring material well-being before practicing Dhamma. A minimal level of material welfare was necessary for the Dhamma to be practiced effectively. Both Buddhism and Marxism aimed to help people escape suffering through different methods.
At the beginning of 1976, attacks mounted against Buddhism when teaching religion and Buddhist morality was prohibited in primary schools. Monks faced harassment by local cadres during this period. These pressures ceased by the end of 1976 after leading to great public opposition. Pressure against the Sangha increased again between 1976 and 1979 according to refugee reports. One monk who left Vientiane in December 1976 said pressure was subtle and indirect initially. By 1979, 1000 monks were reported confined to re-education camps. Another monk fled Southern Laos in May 1978 reporting more heavy-handed methods existed there. Unverified accounts claimed some monks had been arrested and shot during this turbulent period. In March 1979, the eighty-seven-year-old Sangharaja of Laos, Venerable Thammayano, fled to Thailand floating across the Mekong on a raft made from inflated car inner tubes. He stated that youths were dissuaded from joining the Sangha and monastic teachings had to adhere to government guidelines. A serious decrease occurred in the number of monks within the Lao Sangha during this period. Young novices were persuaded by the government to leave with offers of secular training and special vocational schools set up for them.
The Pha That Luang Wat Sisakhet Wat Xieng Thong and That Dam stand as major Buddhist structures in Laos. Lao Buddhism is famous for images of Buddha performing uniquely Lao mudras such as calling for rain. Striking poses include showing Buddha lying down welcoming death before achieving Nirvana. During the colonial era Henri Parmentier undertook a massive survey of Lao arts and architecture. His documentation remains crucial for general understanding of this field before destruction occurred in the 1960s and 1970s. Parmentier's work from 1988 preserves knowledge lost during later conflicts. The Pha That Luang stupa in Vientiane serves as a central symbol of Laotian identity. Unique architectural styles distinguish these temples from other Southeast Asian religious sites. These structures reflect centuries of cultural evolution blending indigenous beliefs with imported Theravada traditions. The visual language of Lao Buddhism includes specific gestures and postures not found elsewhere in the region.
In the Pra Lak Pra Lam, the Lao Ramayana, Rama appears as an incarnation of the Buddha rather than Vishnu. This adaptation distinguishes the Lao version from Indian originals where Rama represents Vishnu. Lao people have written many versions of the Jataka Tales throughout history. Sahai published a study on these narratives in 1973 while Ladwig explored emotions and narrative aspects in 2016. Peltier provided an excellent overview of the rich literary tradition of Laos in 1987. Louis Finot's extensive overview of Lao Buddhist manuscripts remains one of the most in-depth studies ever undertaken despite being somewhat dated. These texts integrate Buddhist themes deeply into local storytelling traditions. The integration of spiritual concepts within epic poetry creates unique cultural artifacts. Manuscripts preserve oral histories alongside written scriptures for future generations to study. Religious narratives shape moral frameworks and social values across rural and urban communities alike.
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Common questions
When did Theravada Buddhism first reach Laos?
Theravada Buddhism first reached Laos in the 7th century through the kingdom of Dvaravati. This early transmission occurred alongside tantric Buddhist influences arriving from Nan-chao, an ethnically Tai kingdom located in modern-day Yunnan, China.
Who established the Lao state and when was Fa Ngum crowned at Luang Prabang?
Fa Ngum established the Lao state in 1353 CE with his coronation at Luang Prabang. He brought a Khmer Theravada teacher named Phramaha Pasaman to serve as head priest who introduced the revered Buddha image known as the Phra Bang.
What happened to the Buddhist Sangha during the socialist revolution in 1975?
Official Marxist theory rejected religion as a tool used by ruling classes to mislead oppressed people yet the Pathet Lao reconciled aspects of Buddhism with Marxism. Attacks against Buddhism mounted at the beginning of 1976 when teaching religion and Buddhist morality was prohibited in primary schools before pressures ceased by the end of that year.
How many monks were reported confined to re-education camps by 1979?
By 1979, 1000 monks were reported confined to re-education camps according to refugee reports. The eighty-seven-year-old Sangharaja of Laos Venerable Thammayano fled to Thailand floating across the Mekong on a raft made from inflated car inner tubes in March 1979.
When did official attitudes toward Buddhism begin liberalizing in Laos?
Official attitudes toward Buddhism began liberalizing in tandem with economic reforms in the late 1980s. By the early 1990s Buddhism was on the resurgence again with lines of monks accepting morning offerings from the faithful without interference.