Lao Buddhist temples located outside Laos

			Directory of Lao Buddhist temples (wats) located outside Laos
			"Wherever there's a Lao wat, there's a Lao community dedicated to preserving and practicing Buddhist precepts." Traditionally, the majority of Lao-speaking people have been Theravada Buddhists. In recent years, Lao Buddhist temples (wats) have sprung up around the world to care for the spiritual needs of Lao immigrants. Below is a directory of known Lao Buddhist temples and their locations. Buddhist temples welcome all seekers of knowledge regardless of ethnic background. Of course, no directory of this nature can ever be completely current or error-free. Phone numbers have been verified wherever possible using online phone directories such as InfoSpace and Google. However, it's probably a good idea to call before visiting a wat in a different community, just to be sure it hasn't moved recently. We solicit your help in keeping this directory accurate and up-to-date. Please send comments, additions, corrections and internet addresses for any temples you know of to byblos@andiamo-tel.com. This list is arranged alphabetically by U.S. state, followed by names of other nations. To go immediately to a particular state, select the appropriate abbreviation below: AK AZ AR CA CO CT FL GA HI ID IL IA KS LA MA MI MN NV NM NY NC OH OK OR PA RI SC TN TX UT VA WA WI Australia Canada France Germany New Zealand Alaska Wat Lao of Anchorage 134 Schodde Street Anchorage, AK 99508 Cell Phone: 907-227-7387 Contact person: Ven. Bounleuam Boutsomsy Arizona Wat Lao Soudharam 9601 North 16th Avenue Phoenix, Arizona 85029 Phone: 602-944-7823 Contact person: Ven. Savang Sithisombath Contact person: Ven. Vichit Dipraseuth http://www.geocities.ws/phoenixwatlao/ Arkansas Wat Buddhasamakeedham (a joint Thai-Lao wat) 4625 Armour Street Ft Smith, Arkansas 72904-4519 Phone: 479-782-0126 Wat Lao Thepnimith Xaimongkoon a.k.a. Northwest Arkansas Lao Association 604 North Old Missouri Road Springdale, Arkansas 72764 Phone: 479-756-3554 Contact Person: Yeng Phoumivong Contact person: Pohn Sok-Amnouay Wat Lao Sirithummo of Waldron Rural Route 3, Box 90 Waldron, Arkansas 72958-9419 Contact Person: Ven. Sengkeo Phanaphay Go to Top of Page California Wat Lao Buddharangsy 3819 East Service Rd. Ceres, California 95307-9704 Phone: 209-538-1600 Contact person: Ven. Somsack Souvannasene Wat Lao Dhamma Sacca 2710 South Fruit Avenue Fresno, California 93706-9604 Contact person: Khamfanh Nouansavanh http://thamasacca.tripod.com/ Wat Phouthapathane Lao 2450 S. Walnut Avenue Fresno, California 93706-4827 Phone: 559-233-6780 Wat Lao Rattanaram 2417 Barlett Avenue Richmond, California 94804 Phone: 510-236-8592 Contact person: Ven. Chandy Khamphirapanyo Contact person: La Nhonthachit http://www.watlaorattanaram.org/ Wat Lao Buddhist Samakitham 6021 Rutland Avenue Riverside, California 92503-1713 Phone: 951-509-0931 Contact person: Ven. Khamkhang Tesaphalo http://www.watlaobds.com/ Wat Lao Phosiesattanak 4845 Rio Linda Blvd. Sacramento, California 95838-1801 Phone: 916-925-6152 Contact person: Ven. Bouneua Senethavisouk Wat Lao Saophuth Buddhist Temple 8741 Gerber Road Sacramento, California. 95828-4708 Phone: 916-627-1806 Contact person: Ven. Bounleua Inthachack E-mail: watlaosaophuth@yahoo.com http://www.watlaosaophuth.wordpress.com/ Wat Lao Buddhaharam 726 44th Street San Diego, California 92102-3606 Phone: 619-263-9191 Wat Lao Boubpharam 205 South 65th Street San Diego, California 92114 Phone: 619-266-1717 Contact person: Boupha Thanyavong http://www.watboubpharam.com/ Wat Lao Navaram Buddhist Monastery 6691 Manning Street San Diego, California 92111 Phone: 619-560-1185 Contact person: Ajahn Benton Pandito Wat Lao Buddhaxinaram a.k.a. Wat San Jose 14671 Story Road San Jose, California 95127-3449 Phone: 408-926-8000 Contact person: Ven. Keovilay Saysavanh http://www.buddhaxinaram.org/ E-Mail: info@watsanjose.org Wat Lao Buddhasamakhee 2201 South Birch Street Santa Ana, California 92707 Phone: 714-662-0285 Contact person: Ven. Kidam Phouangkham Wat Lao Saysettha 3625 Moorland Ave Santa Rosa, California 95407-8107 Phone: 707-584-3097 Wat Phosayaram of Orange County 7721 Orangewood Avenue. Stanton, California 90680-3509 Phone: 714-890-7017 Contact person: Ven. Vongsavanh Sirivongsa Wat Lao Buddhasuksid Monastery 3412 Pock Lane Stockton, California 95205-8022 Contact person: Bounpanh Chanthasene Lao Buddhist Association of Stockton 1915 East 12th Street Stockton, California 95206-3534 Lao Buddhist Temple of Visalia 16013 Avenue 296 Visalia, California 93292-9605 Phone: 559-636-3922 Colorado Wat Lao Sida Ounnaram a.k.a. Lao Buddhist Temple of Colorado 10685 Dover Street Broomfield, Colorado 80021 Phone: 303-469-3273 Contact person: Ven. Ounkham Veunnasack Thammavaro Connecticut Wat Lao Kittisilaram 382 Seaview Ave. Bridgeport, Connecticut 06607 Phone: 203-335-4867 http://www.watlaokittisilaram.com/ Abbot: Ven. Sao Agga, Maha Teacher: Ven. Paritham Pasannajitto Email: aggamaha@hotmail.com Wat Lao Buddha Ariyamettaram 140 East Street Morris, Connecticut 06763 Phone: 860-567-0094 http://www.watmorris.com/ Abbot: Rev. Khout Soutthocharo Wat Lao Buddhadham New Britain, Inc. 1421 John Fitch Boulevard South Windsor, Connecticut 06074-1016 Contact person: Oth Phommachanh Phone: 860-291-0819 Lao Lane Xang Temple 40 Cisar Road Willington, Connecticut 06279 Phone: 860-429-0401 Wat Phouthapasaram Temple 215 Union Camp Road Crescent City, Florida 32112 Phone: 386-698-0921 Contact person: Pra Keo Wat Lao Thammavanaram, Inc. 11965 Turkey Road Jacksonville, Florida 32221 Phone: 904-219-2390 Contact person: Ven. Phra Achan Khusy Luangvongsa http://www.watlaothammavanaram.com/ Wat Lao Buddha Phavanaram Inc. 5618 58th Street North Kenneth City, Florida 33709 Phone: 727-546-1352 Contact person: Khamphet Detsada E-mail: temple@watlaobuddhaphavanaram.org http://www.watlaobuddhaphavanaram.org/ Wat Lao Dhammavanno Temple. 9851 Veronica Boulevard North Fort Myers, Florida 33917 Phone: 239-731-6944 Wat Navaram Buddhist Temple, Inc. 2381 Narcissus Avenue Sanford, Florida 32771 Phone: 407-322-3652 http://www.watnavaram.org/ Wat Lao Mixayaram 4300 43rd Street North St. Petersburg, Florida 33714-3504 Phone: 727-526-9527 Contact person: Ven. Khamphet Vongkhorath Go to Top of Page Georgia Wat Lao Photisaram 4443 East Conley Road Conley, Georgia 30288 Phone: 404-608-0004 Wat Lao Buddhamoongcoon 2325 Hillside Road Riverdale, Georgia 30296 Phone: 770-994-9270 Contact person: Ven. Banrith Sengmaniraja Wat Lao Buddha Khanti 4052 Zoar Church Road Snellville, Georgia 30039 Phone: 770-979-9375 FAX: 770-979-9173 http://watbuddhakhanti.org/ Go to Top of Page Hawaii Wat Lao Sithammaram a.k.a Lao Buddhist Society of Hawaii 1801 Manaiki Place Honolulu, Hawaii 96819-2813 Phone: 808-845-8865 Contact person: Ven. Bounkong Singsouvanh Go to Top of Page Idaho Wat Lao Buddhaviharam 2089 South Covey Ave Meridian, Idaho 83642 Phone: 208-895-0234 Contact person: Ven. One Inthathavongsa Unable to verify with secondary source. More information needed. Go to Top of Page Illinois Wat Lao Phothikaram 6925 S. Mulford Road Cherry Valley, Illinois 61109 Phone: 815-874-0432 http://www.laobuddhist.com/ Wat Lao Buddha Samaggi of Elgin 50 King Arthur Court Elgin, Illinois 60120-9542 Phone: 847-741-2535 Wat Lao Buddharam of Northern Illinois 11 N 125 Burlington Road Hampshire, IL 60140 Phone: 847-683-3218 Go to Top of Page Iowa Wat Lao Buddhavas 1804 E. Park Ave. Des Moines. Iowa 50320-1236 Phone: 515-282-1801 Contact person: Ven. Onesy Sypavongsay Email: info@watlaoiowa.org http://www.watlaoiowa.org/ Go to Top of Page Kansas Lao Buddhist Association 725 W. Spruce Olathe, Kansas 66061 Phone: 913-829-6647 Lao Buddhist Association of Kansas 2550 S. Greenwich Road Wichita, Kansas 67210-1814 Phone: 316-685-6360 Go to Top of Page Louisiana Wat Thammarattanaram of New Iberia 7913 Champa Avenue New Iberia, Louisiana 70560 Phone: 337-364-3403 Contact person: Ven. Bouareuane Sananikone Wat Lao Vimuttaram 1034 Kompackdee Lane St. Martinville, Louisiana 70582-7935 Phone: 337-394-8856 Contact person: Bounchanh Kompackdee E-Mail: wlvmt@yahoo.com Go to Top of Page Massachusetts Wat Buddhabhavana of Massachusetts, Inc. 25 Milot Road Westford, Massachusetts 01886 Phone: 978-692-3120 Contact person: Ven. Mangkone Sananikone http://www.greatwisdomcenter.org/index.html Wat Lao Dhammaram 159 Richardson Road Fitchburg, Massachusetts 01420 Phone: 978-342-8718 Contact person: T. Sommala Wat Lao Mixayaram of New England, Inc. 45 Bernier Street Lowell, Massachusetts 01851 Phone: 978-459-7882 Watpa Keomany Xayaram, Inc., of Massachusetts 213 Electric Avenue Lunenburg, Massachusetts 01462-0221 Phone: 978-582-4688 Contact person: Ven. Khamsing Keomany Go to Top of Page Michigan Wat Lao Buddharam Buddhist Temple 2534 Junction Street Detroit, Michigan 48209 Phone: 313-575-8550 Contact person: Ven. Ajahn Sinouane Phongphila Lao Buddhist Temple of Holland 5582 112th Avenue Holland, Michigan 49424 Phone: 616-875-3005 Wat Lao Buddhist Temple 17863 Mill Street, P.O. Box 206 Vandalia, Michigan 49095-9501 Phone: 616-476-2893 Contact person: Ven. Souvanh Trechak Go to Top of Page Minnesota Wat Anoka Dhammaram 5450 Old Viking Boulevard Anoka, Minnesota Phone: 763-753-5643 http://www.watanoka.com/ Wat Lao Minnesota 22605 Cedar Ave. South Farmington, Minnesota 55024 Phone: 952-469-1692 Contact person: Ven. Bounsong Homsoykham Wat Lao Minneapolis 1429 2nd St. NE Minneapolis, Minnesota 55413-1133 Phone: 612-789-9382 Wat Lao Munisidhammaram 2575 143rd Street NW Monticello, Minnesota 55362 Phone: 763-878-2913 Abbot: Pra Ajarn Bouavanh Rajdavanh http://www.munisidhammaram.com/index.htm Go to Top of Page Nevada Wat Lao Buddhamixay Association of Las Vegas, Inc. 360 N. 14th Street Las Vegas, Nevada 89101-0418 Phone: 702-598-0903 Wat Lao Khantidhammaram 4243 Judson Avenue Las Vegas, Nevada 89115 Phone: 702-642-3237 Contact person: Ven. Thavone Sinsarady Go to Top of Page New Mexico Wat Buddhamongkolnimit 320 Louisiana Blvd S. E. Albuquerque, New Mexico 87108-3138 Phone: 505-268-4983 FAX: 505-268-0255 Contact person: Ven. Charern Suksaeng Go to Top of Page New York Wat Lao Samakhitham 2040 Route 11 Castle Creek, New York 13744 Phone: 607-692-7401 Contact person: Bounekiam Phonephichith Wat Lao Asokaram 55 Galusha Street Rochester, New York 14605 Phone:  585-546-3417 Contact person: Ven. Khammy Nosavanh Wat Pa Lao Buddhadham 135 Martin Road West Henrietta, New York 14586 Phone: 585-321-3031 Contact person: Mone Inthasone Go to Top of Page North Carolina Wat Lao American Buddhist Center 1635 Kersey Valley Road Archdale, North Carolina 27263-9412 Phone: 336-861-0239 Contact person: Ven. Ananh Temprachanh Wat Lao Buddharam 1824 Todville Road Charlotte, North Carolina 28214 Phone: 704-597-5037 Contact person: Tai Lengsavat Wat Lao Houeikeo Indharam 1005 B Bethlehem Church Road Grover, North Carolina 28073-8534 Contact person: Phouny Phinith Go to Top of Page Ohio Wat Lao Siriwathanaram a.k.a. Buddhist Temple Inc. 77 W. Crosier Street Akron, Ohio 44311 Phone: 330-434-0341 Contact person: Ven. Khamdeng Xayavong Wat Lao Buddhamamakaram 3624 Bexvie Avenue Columbus, Ohio 43227 Phone: 614-231-9555 Contact person: Bhante Thavorn Go to Top of Page Oklahoma Wat Lao Buddharam 7600 N. Kelly Avenue Oklahoma City, Oklahoma 73111 Phone: 405-632-7842 Contact person: Ven. Thongkhoune Khamdeng Contact person: Khamsay Siharat Go to Top of Page Oregon Wat Lao Buddhathammaram 4350 N.E. 133rd Avenue Portland, Oregon 97230 Phone: 503-252-8923 Contact person: Ven. Khamsene Kabbouakham Contact person: Keo Sananikone http://www.watpdx.com/ Go to Top of Page Pennsylvania Lao Buddhist Temple, Inc. 335 E. Chew Avenue Philadelphia, Pennsylvania 19120 Phone: 215-457-8917 Contact person: Ven. Thavone Butkhamuane Contact person: B. Bouapengphanh Wat Lao Phouthathammaram 1104 South 20th Street Philadelphia, Pennsylvania 19146 Phone 215-735-1493 Contact person: Khounesone Vilayphanh Email: kouny610@yahoo.com Go to Top of Page Rhode Island Wat Lao Buddhovath of Rhode Island, Inc. 88 Lime Rock Road Smithfield, Rhode Island 02917 Phone: 401-232-7696 Contact person: Bounthanh Prasavath http://www.watlaori.org/ Go to Top of Page South Carolina Wat Preah Ang Thom (Cambodian) Spartanburg Buddhist Center of South Carolina, Inc. 770 Bryant Road Spartanburg, South Carolina 29303 Phone: 864-327-8726 Go to Top of Page Tennessee Wat Lao Buddhapathip 104 Glenmont Drive Nashville, Tennessee 37210-5415 Phone: 615-730-8014 Contact person: Phra Sanh Vilayvanh Wat Lao Buddharam 5214 Old Nashville Highway Murfreesboro, Tennessee 37129 Phone: 615-890-5570 Go to Top of Page Texas Wat Lao Buddharam 4695 State Highway 136 Amarillo, Texas 79108 Phone: 806-381-9688 Contact person: Ven. Saveuy Khampoukeo Wat Lao Santidhammaram a.k.a. Lao Buddhist Community of Fort Worth 3000 Kimbo Street Fort Worth, Texas 76111-3010 Wat Lao Thapnimith 7105 Marvin Brown Street Fort Worth, Texas 76179 Phone: 817-238-8543 Contact person: Ven. Kommana Vongphakdy Wat Phouthasamakhy Lao 8702 Furay Road Houston, Texas 77016 Phone: 281-458-6255 Wat Lao Siribuddhavas, Inc. 2772 Blackland Road Royse City, Texas 75189-4710 Phone: 972-771-3350 http://www.watlaorockwall.org/ Go to Top of Page Utah Wat Lao Salt Lake Buddharam 7010 West Parkway Boulevard West Valley City, Utah 84128 Phone: 801-250-7541 Contact person: Ven. Douangphanet Mingsisouphanh http://www.watlaosl.org/ Email: watlaosl@watlaosl.org Wat Lao Munisriratnaram 279 East 8000 South Sandy, Utah 84070 Phone: 801-255-1546 Contact person: Ven. Phouy Keovangmany http://faculty.weber.edu/bdavis/ubc/wat_lao.htm Go to Top of Page Virginia Wat Lao Buddhavong of Washington, D. C. 3403 Catlett Road Catlett, Virginia 20119-1236 Phone: 540-788-4968 or 788-9201 FAX: 540-788-1219 Contact person: Ven. Bounmy Kitithammavanno Wat Pa Buddharam a.k.a. Laos American Community Center 8710 Marye Road Partlow, Virginia 22534 Phone: 703-582-3572 Contact person: Thanon Buddharakkito Go to Top of Page Washington Wat Lao Thammayanaram 3002 S. 27th Ave Kennewick, Washington 99337-2416 Phone: 509-568-8292 Laotian Buddhist Society 11816 57th Avenue South Seattle, Washington 98178-2872 Phone: 206-723-2625 Contact person: Samlake Souksane Wat Lao Dhammacetiyaram 3946 S. Kenyon Street Seattle, Washington 98118 Phone: 206-722-4287 Contact person: Tom Mitxay Go to Top of Page Wisconsin Lao Buddhist Temple 1925 W. National Avenue Milwaukee, Wisconsin 53204 Phone: 414-649-9427 Wat Buddha Haksa S46 W23214 Lawnsdale Road Waukesha, Wisconsin 53189-7908 Phone: 262-650-0129 http://www.buddhahaksa.org/Engl.html Go to Top of Page Australia Wat Lao Buddhanimit 20 Jenke Circuit Kambah, Canberra (ACT) 2902 Phone: (02) 6231 3365 Contact person: Ven. Phra Vicit http://www.global.lao.net/laostudy/temple.htm Wat That Luang Canberra a.k.a. Buddhist Centre Canberra 1 Shand Place Latham, Canberra (ACT) 2615 Phone: (02) 6254 3479 FAX: (02) 6278 4345 Contact person: Ven. Yanatharo Contact person: Ven. Prida Savatvong Contact person: Mr. Sakcsith Vongtongtip http://www.buddhismtoday.com/english/world/facts/137- Millionaire_to_Monk.htm Wat Phrayortkeo 711-715 Smithfield Road Edensor Park, New South Wales 2176 Phone: (02) 9823 7338 FAX: (02) 9610 9075 Contact person: Ven. Phra Thomsavang http://members.ozemai l.com.au/~nit/ Wat Lao Buddhametta 1 Fitzroy Close St. Johns Park, New South Wales 2176 Phone: (02) 9610 3606 Contact person: Ven. Phra Souroth Vongcharath Wat Lao Buddhavongsa 605 Abercorn Street PO Box 1269 South Albury, New South Wales 2640 Phone: (02) 6021 8417 Mobile: 04384 31580 Contact person: Peter Khamthavong Wat Buddhalavarn Forest Monastery Lot 12 Minerva Road Wedderburn, New South Wales 2560 Phone: (02) 4634 1200 Contact person: Ven Thongsoun Phantaoudom Wat Lao Queensland a.k.a. Lao Buddhist Association of Queensland 34-36 Harris Street Bellbird Park, Queensland 4300 Phone: (07) 3814 3830 Contact person: Ven. Acharn Gongmee Contact person: Mr Savannalack (Luck) Choumanivong Wat Lao Melbourne 698-700 Whitehorse Road Mitcham, Victoria 3132 Phone: (03) 9872 4697 Contact person: Ven. Bounmy Souriyo Wat Lao Buddhanivet 40 Coomora Road South Springvale, Victoria 3171 Phone: (03) 9706 3142 Contact Person: Ven. Viengxay Go to Top of Page Other Buddhist organizations in Australia can be found at http://www.buddhanet.net/ Go to Top of Page Canada Calgary Lao Buddhist Society 59 Erin Woods Drive SE Calgary, Alberta T2B 2R9 Phone: (403) 207-0027 Contact person: Ven. Phozay Chanthalangsy Sam Nuk Song Temple a.k.a Laotian Buddhist Society 916 Abbotsfield Road 121st Avenue and 34th Street Edmonton, Alberta T5W 4R4 Phone: (403) 471-5397 Unable to verify with secondary source. More information needed. Wat Lao Xayaram of Manitoba 180 Sinclair Winnipeg, Manitoba R2X 1X3 Phone: (204) 582-3835 FAX: (204) 283-9211 Contact person: Bounnhong Thongvankham, President Wat Lao Veluwanaram of Ontario a.k.a. Lao Buddhist Association 17969 Airport Road Caledon East, Ontario L0N 1E0 Phone: (905) 584-6886 Contact person: Phra Khamchom Keomany http://www.watlao-veluwanh.com Wat Lao Ottawa a.k.a. Lao Buddhist Temple of Ottawa 54 Windways Crescent Katana, Ontario K2M 2P4 Phone: (613) 581-9814 Contact person: Ven. Khammay Saphackdy Phommaviharam Buddhist Temple 12 Hoffman Street Kitchener, Ontario N2M 3M4 Phone: (519) 745-9505 Contact person: D. Nopphavath Wat Lao Toronto a.k.a. Lao Buddhists of Toronto 1825 Finch Avenue West #1603 Toronto, Ontario M3N 1M7 Phone: (416) 398-5884 Contact person: Ven. Kykham Simthephrakaysone Unable to verify with secondary source. Wat Lao Samakhidhammaram a.k.a. Societe Bouddhique Laotienne Wat Lao 3381 Boulevard Dagenais Ouest Fabreville, Laval Quebec, Canada H7P 1V5 Phone: (450) 953-2739 FAX: (450) 963-6467 http://watlaosbl.homestead.com/files/index.htm Wat Thepbandol 3319 Route 346 Sainte-Julienne Quebec, Canada J0K 2T0 Phone: (514) 831-4666 Contact person: Phra Achan Khammoun Keopraseuth E-Mail: watthepbandol@hotmail.com http://www.comptablelao.com/Watthepbandol/index.html [Note: you must have Lao fonts installed on your computer to read this page.] Go to Top of Page France Pagode Dhammabhirom 5 rue Rouget de l'Isle 94600 Choisy le Roi Phone: 01 48 92 16 37 http://watlao-dhammabhirom.com/ Pagode Bouddhametta 44 av. Villeneuve St Georges 94600 Choisy le Roi Vat Marseille 14, ch. de la Bigotte 13015 Marseille Phone: 04 91 65 59 49 Pagode Vat Xieng Thong 575 Rue Rouget de Lisle 34070 Montpellier Phone: 04 67 07 38 79 Email:centreculturellao@gmail.com http://www.centreculturellao.com/page1_anglaise.htm Wat Bouddhabouxa a.k.a. Association Bouddhiste Lao du Nord de la France 156, rue de Tourcoing 59100 Roubaix Phone: 03 20 11 09 51 Vat Sisattanak a.k.a. Association Bouddhique Laotienne 99, Avenue du Gén de Gaulle 95320 Saint-Leu-la-Fôret Phone : 01 39 95 59 49 FAX : 01 39 95 14 65 Contact person: Venerable Savat Vinaythenes http://wat.sisattanak.free.fr/ CLASBEC - Temple Lao Vat Simoungkoune a.k.a. Association Bouddhiste Lao du Bas-Rhin 5, rue Hansi 67460 Souffelweyerscheim Phone : 03 88 81 97 38 Phone : 03 88 81 97 65 Wat Lao de Thourie 21, rue J. B. Hanet 35134 Thourie http://watlao.free.fr Vat Toulouse 1, rue Vendôme 31000 Toulouse Phone: 05 61 40 33 92 Go to Top of Page Germany Wat Sibounheuang Benzstrasse 9-11 68804 Altlussheim Tel/FAX:  +49 6205 100734 Email: info@wat-sibounheuang.de http://www.wat-sibounheuang.de/ New Zealand Wat Lao Buddharam Association Trust 5 Nixon Avenue Otahuhu, Auckland Phone: 09 276 0873 Go to Top of Page In areas not served by a Lao wat, Lao Buddhists sometimes attend local Thai Buddhist temples. Here is a directory of Thai Buddhist temples in the United States. For a directory of Buddhist temples throughout North America and the world (many other ethnic groups, sects and languages are represented), try DharmaNet. Since their arrival in the United States, some Lao immigrants have converted to Christianity. Go here for a directory of Lao Christian congregations (incomplete). This is the original 'Directory of Lao Buddhist temples (wats) located outside Laos' webpage.  The first version appeared in 2000; it has been online continuously since then at the following web addresses: http://www.getnet.com/~byblos/watlao.htm http://members.dancris.com/~byblos/watlao.htm http://members.andiamo-tel.com/~byblos/watlao.htm If your webpage has a link pointing to either of the first two addresses, please change it to the third address, which is the current incarnation of this directory. Original webpage design copyright 2000-2011 by Byblos. All rights reserved. This list last updated 2 April 2011.

http://members.andiamo-tel.com/~byblos/watlao.htm

Buddhist Tourism in Laos

Buddhist Tourism in Laos

Looking for a destination where you can go for a Buddhist tourism this vacation? Well, Laos could just be the place you are searching for. If you have never explored the Buddhist heritage of this land, then you must pick it up for your upcoming Buddhist trip. Incase you have already been to this country before, then you know how fruitful a Buddhist trip can be to this country and how much there is to learn and see before you can finally assure yourself of having explored Buddhism in Laos completely.

However, before the visit, just acquaint yourself with a bit of facts. Laos is officially known as Lao People's Democratic Republic and is located in southeast Asia. It is bordered by Myanmar and People's Republic of China to the northwest, Vietnam to the east and Thailand to the west. Laos occupies a total area of 236,800 sq km and has a population of 5,924,000 (as per 2005 census).

A majority of the people of Laos are the follower of Thervada Buddhism. Influence of Buddhism is seen clearly in every aspect of the life and culture of the people. Infact, two of the World Heritage site that the country is home to are related to Buddhism.

Laos has a monsoonal climate with distinct wet and dry season. The wet season vary from place to place, like in Vientiane, it is from May to September while in Luang Prabang it is in August. In general, wet season extends from May to October while dry season extend November to April.

The best time to visit is between November to March, however, the month of August also makes for a good visit.

The capital of Laos, Vientiane, has an international airport and can be used for entering the country and commencing your Buddhist tourism trip. International airport is also there at Luang Prabang which is another hotspot for Buddhist tourism.

With all necessary information, you can immediately start off planning a trip to Laos. For those, looking for a bit more details, this section is there to help and guide. Information regarding Buddhist destinations, monuments and temples are all there for your convenience.

Hence, go through the section and find details that can make your Buddhist tour to Laos one of the most memorable one.
http://www.buddhist-tourism.com/countries/laos/

Buddhism

Buddhism

Buddhism was the state religion of the Kingdom of Laos, and the organization of the Buddhist community of monks and novices, the clergy (sangha), paralleled the political hierarchy. The faith was introduced beginning in the eighth century by Mon Buddhist monks and was widespread by the fourteenth century. A number of Laotian kings were important patrons of Buddhism. Virtually all lowland Lao were Buddhists in the early 1990s, as well as some Lao Theung who have assimilated to lowland culture. Since 1975 the communist government has not opposed Buddhism but rather has attempted to manipulate it to support political goals, and with some success. Increased prosperity and a relaxation of political control stimulated a revival of popular Buddhist practices in the early 1990s.
Lao Buddhists belong to the Theravada tradition, based on the earliest teachings of the Buddha and preserved in Sri Lanka after Mahayana Buddhism branched off in the second century B.C. Theravada Buddhism is also the dominant school in Thailand and Cambodia.
Theravada Buddhism is neither prescriptive, authoritative, nor exclusive in its attitude toward its followers and is tolerant of other religions. It is based on three concepts: dharma, the doctrine of the Buddha, a guide to right action and belief; karma, the retribution of actions, the responsibility of a person for all his or her actions in all past and present incarnations; and sangha, within which a man can improve the sum of his actions. There is no promise of heaven or life after death but rather salvation in the form of a final extinction of one's being and release from the cycle of births and deaths and the inevitable suffering while part of that cycle. This state of extinction, nirvana, comes after having achieved enlightenment regarding the illusory nature of existence.
The essence of Buddhism is contained in the Four Noble Truths taught by the Buddha: suffering exists; suffering has a cause, which is the thirst or craving for existence; this craving can be stopped; and there is an Eightfold Path by which a permanent state of peace can be attained. Simply stated, the Eightfold Path consists of right understanding, right purpose, right speech, right conduct, right vocation, right effort, right thinking, and right meditation.
The average person cannot hope for nirvana at the end of this life, but by complying with the basic rules of moral conduct, can improve karma and thereby better his or her condition in the next incarnation. The doctrine of karma holds that, through the working of a just and impersonal cosmic law, actions in this life and in all previous incarnations determine which position along the hierarchy of living beings a person will occupy in the next incarnation. Karma can be favorably affected by avoiding these five prohibitions: killing, stealing, forbidden sexual pleasures, lying, and taking intoxicants. The most effective way to improve karma is to earn merit (het boun--literally, to do good--in Lao). Although any act of benevolence or generosity can earn merit, Laotians believe the best opportunities for merit come from support for the sangha and participation in its activities.
Traditionally, all males are expected to spend a period as a monk or novice prior to marriage and possibly in old age, and the majority of Lao Loum men probably did so until the 1970s. Being ordained also brings great merit to one's parents. The period of ordination need not be long--it could last only for the three-month Lenten retreat period--but many men spend years in the sangha gaining both secular and religious knowledge. Study of the Pali language, in which all Theravada texts are written, is a fundamental component of religious training. Ordination as a monk also requires a man to comply with the 227 rules of the monastic order; novices--those under twenty years old--must obey seventy- five rules; and lay persons are expected to observe the five prohibitions. Only a few women, usually elderly, become Buddhist nuns; they live a contemplative and ascetic life but do not lead religious ceremonies as do monks.
Monks are trying to develop detachment from the world and thus, may have no possessions but must rely on the generosity of people for food and clothing. These gifts provide an important opportunity for the giver to earn merit. Women are more active than men in preparing and presenting rice and other food to monks, who make their morning rounds through the town carrying a bowl to receive offerings that are their only nourishment for the day. In villages where there are only a few monks or novices, the women of the village often take turns bringing food to the wat each morning. Attendance at prayers held at the wat on the quarter, full, and new moon of each lunar cycle also provides a regular means of gaining merit.
Major religious festivals occur several times a year. The beginning and end of the Lenten retreat period at the full moon of the eighth and eleventh months are occasions for special offerings of robes and religious articles to the monks. During Buddhist Lent, both monks and laity attempt to observe Buddhist precepts more closely. Monks must sleep at their own wat every night-- rather than being free to travel--and are expected to spend more time in meditation. Offerings to monks and attendance at full-moon prayers are also greater than at other times. Vixakha Bouxa, which celebrates the birth, enlightenment, and death of Buddha at the full moon of the sixth month--usually May--corresponds with the rocket festival (boun bang fai), which heralds the start of the rains. The date of Boun Phavet, which commemorates the charity and detachment of Prince Vessantara, an earlier incarnation of the Buddha, varies within the dry season, and, aside from its religious orientation, serves as an important opportunity for a village to host its neighbors in a twenty-four-hour celebration centering on monks reciting the entire scripture related to Vessantara. That Luang, a Lao-style stupa, is the most sacred Buddhist monument in Laos and the location of the nationally important festival and fair in November.
For the Lao Loum, the wat is one of the two focal points of village life (the other is the school). The watwat. Nearly every lowland village has a wat, and some have two. Minimally, a wat must have a residence building for the monks and novices (vihan), and a main building housing the Buddha statues (sim), which is used for secular village meetings as well as for prayer sessions. Depending on the wealth and contributions of the villagers, the buildings vary from simple wood and bamboo structures to large, ornate brick and concrete edifices decorated with colorful murals and tile roofs shaped to mimic the curve of the naga, the mythical snake or water dragon. An administrative committee made up of respected older men manages the financial and organizational affairs of the wat. provides a symbol of village identity as well as a location for ceremonies and festivals. Prior to the establishment of secular schools, village boys received basic education from monks at the
Buddhist ceremonies generally do not mark events in a life- cycle, with the exception of death. Funerals may be quite elaborate if the family can afford it but are rather simple in rural settings. The body lies in a coffin at home for several days, during which monks pray, and a continual stream of visitors pay their respects to the family and share food and drink. After this period, the body is taken in the coffin to a cremation ground and burned, again attended by monks. The ashes are then interred in a small shrine on the wat grounds.
Beginning in the late 1950s, the Pathet Lao attempted to convert monks to the leftist cause and to use the status of the sangha to influence the thoughts and attitudes of the populace. The effort was in many ways successful, despite efforts by the RLG to place the sangha under close civil administrative control and to enlist monks in development and refugee assistance programs. Political scientist Stuart-Fox attributed the success of the Pathet Lao to the inability of the Lao Loum elite to integrate the monarchy, government, and sangha into a set of mutually supportive institutions. Popular resentment of the aristocracy, division of the sangha into two antagonistic sects, the low level of its religious education and discipline, and opposition to foreign (i.e., Western) influence all contributed to the receptiveness of many monks to Pathet Lao overtures. The politicization of the sangha by both sides lowered its status in the eyes of many, but its influence at the village level augmented popular support for the Pathet Lao political platform, which paved the way for the change in government in 1975.
The LPDR government's successful efforts to consolidate its authority also continues to influence Buddhism. In political seminars at all levels, the government taught that Marxism and Buddhism were basically compatible because both disciplines stated that all men are equal, and both aimed to end suffering. Political seminars further discouraged "wasteful" expenditures on religious activities of all kinds, because some monks were sent to political reeducation centers and others were forbidden to preach. The renunciation of private property by the monks was seen as approaching the ideal of a future communist society. However, Buddhist principles of detachment and nonmaterialism are clearly at odds with the Marxist doctrine of economic development, and popular expenditures on religious donations for merit making are also seen as depriving the state of resources. Thus, although overtly espousing tolerance of Buddhism, the state undercut the authority and moral standing of the sangha by compelling monks to spread party propaganda and by keeping local monks from their traditional participation in most village decisions and activities. During this period of political consolidation, many monks left the sangha or fled to Thailand. Other pro-Pathet Lao monks joined the newly formed Lao United Buddhists Association, which replaced the former religious hierarchy. The numbers of men and boys being ordained declined abruptly, and many wat fell empty. Participation at weekly and monthly religious ceremonies also dropped off as villagers under the watchful eye of local political cadre were fearful of any behavior not specifically encouraged.
The nadir of Buddhism in Laos occurred around 1979, after which a strategic liberalization of policy occurred. Since that time, the number of monks has gradually increased, although as of 1993, the main concentrations continue to be in Vientiane and other Mekong Valley cities. Buddhist schools in the cities remain but have come to include a significant political component in the curriculum. Party officials are allowed to participate at Buddhist ceremonies and even to be ordained as monks to earn religious merit following the death of close relatives. The level of religious understanding and orthodoxy of the sangha, however, is no higher than it had been before 1975, when it was justly criticized by many as backward and unobservant of the precepts.
From the late 1980s, stimulated as much by economic reform as political relaxation, donations to the wat and participation at Buddhist festivals began to increase sharply. Festivals at the village and neighborhood level became more elaborate, and the That Luang festival and fair, which until 1986 had been restricted to a three-day observance, lasted for seven days. Ordinations also increased, in towns and at the village level, and household ceremonies of blessing, in which monks were central participants, also began to recur. Although the role of Buddhism has been permanently changed by its encounter with the socialist government, it appears that Buddhism's fundamental importance to lowland Lao and to the organization of Lao Loum society has been difficult to erase, has been recognized by the government, and will continue for the foreseeable future.

http://countrystudies.us/laos/58.htm

Lao Buddhism in Laos and In The United States

Lao Buddhism in Laos and In The United States****************************************************************************************************************** In any Lao Village or urban neighborhood in Laos, the Wat or Buddhist temple is a crucial
community institution. The Buddhist monks are responsible for performing certain rituals and
ceremonies to ensure the prosperity of the community, the health of its members and the fecundity
of its farmland. The community members in turn are responsible to the monks: they must support
them with gifts. Food and money, participate in the temple’s activities and follow the teachings of
the Buddha.

In fulfilling these mutual obligations, each person in the community gains merit or makes boon,
boon itself means goodness, benevolence, favor, merit purity, happiness, luck and celebration.
There are numerous ways to gain boon (merit): through making gifts to the monks or to the needy,
through observing the five precepts an other tenets of faith, through chanting sacred tents or merely
hearing them, and through assisting others to do good deeds, for instance.

The amount of merit gained by any particular act depends in part upon the recipient or beneficiary,
with gift to a monks or novice monks earning a greater credit than a charitable gift to a lay person.
The amount of merit also depends on the circumstances of the act: the intention behind it, the purity
of the donor the quantity and quality of the gifts and the occasion, There are daily opportunities for
gaining special merit through assistance in the religious observances

For Lao in the Illinois area, the Buddhist temple continues to provide a focus for religious traditions
and for community interactions, Established in 1982. The Wat Lao Phothikaram is now located in
Cherry Valley, Illinois, about seventy miles west of Chicago. Because of jobs, school and distance,
few people are able to make merit at the temple on a daily or weekly basis, but the frequent
ceremonies and religious events draw Lao from the strong youth organization involves teenagers
living near the Wat in sports, Lao dance, Lao literacy classes and other activities. Seasonal
ceremonies such as The Lao New Year, the retreat of the monks for the Buddhist Lent and Their
return to the community at its end involve the entire community.


http://www.laobuddhist.com/Lao_Buddhism.htm

Buddhism in Laos

"Laos is a landlocked nation squeezed between Thailand to the west and Vietnam to the east, and sharing shorter borders with Burma in the northwest and Cambodia in the south. As its position on the map of southeast Asia might suggest, Laos is the product of early contacts between the Khmers of Cambodia and the Thais who eventually established Thailand. As Thai tribes migrated into the southwest Asian peninsula during the latter half of the first millennium, they came first down the Mekong river until they encountered the rear guard of the Khmer tribes who had followed that route before them. Some settled along the upper reaches of the Mekong, while others resorted to the relatively uninhabited Chao Phraya, which flows through the heart of present day Thailand, reaching the sea at Bangkok. The Thai-related people who settled in the upper Mekong region became the ancestors of the modern day Laos. Landlocked and surrounded by more powerful cultures, Laos remains the poorest country in southeast Asia in every way except for the renowned Lao sense of humour and fun.

Lao history in fact begins in the 14th century with a risqué event, the seduction of one of the king's wives by his son Phi Fa, heir apparent to the throne. For his indiscretion, Phi Fa was banished. He and his son Fa Ngum journeyed south and took up residence in the Khmer royal court at Angkor. There, Fa Ngum studied under a Theravadin monk,gained favour of the Khmer king, and eventually married one of his daughters. In about 1350, the king of Angkor provided Fa Ngum with an army so that he could reassert control over his father's lost inheritance.

By this time, Angkor was in a state of decline, and the political centre of gravity in Thailand had shifted southward from Sukkhothai to Ayutthaya. Angkor's weakness and this shift in power in Thailand left the way open for Fa Ngum to establish an independent kingdom, with ties to Angkor, along the upper reaches of the Mekong river. Fa Ngum's coronation at Luang Phrabang in 1353 marked the beginning of the historical Laos state. It also established the farthest northern extent of Khmer civilization, since Fa Ngum's kingdom was modeled on Angkoran precedents even though the Laos are racially related to the Thais. Furthermore, Fa Ngum invited his Buddhist teacher at the Khmer court to act as his advisor and chief priest. Under his influence the new kingdom of Laos became firmly Theravadin, as it has remained to the present day. This Buddhist master brought with him from Angkor a Buddha image known as the "Phra Bang". This image accounts for the capital's name and like the tooth relic of the Buddha in Sri Lanka, became the palladium of the kingdom.

From the very beginning, Laos seems to have been just barely strong enough to maintain a separate identity in the midst of its more powerful neighbours. This it was able to do only by means of a series of alliances, concessions and submissions to the Thais, Burmese and finally the Vietnamese. As the Khmers too were finding out about this time, it was a question of being dominated by the related, Indianized cultures of Burma and Thailand or by the Vietnamese, who were especially hated because of their sacking of the Lao capital in 1479. Subservient alliances with Burma and Thailand were undesirable for Laos, but they had the effect of reinforcing Theravada Buddhism, which became the country's primary symbol of continuity and identity in the face of its shifting political fortunes.

Because of the relatively weak central government of Laos, Theravada Buddhism became the primary cement holding together the numerous ethnic groups and inaccessible villages scattered through the mountainous countryside. According to the Lao model of kingship , the king sat upon the throne not so much because of divine right as because of his obviously good karma in his previous lives. He was expected to continue that good karma in this life by supporting the Sangha and promoting Buddhism through royal construction projects. Pursuing this role, King Visun (r. 1501-20) is remembered as the prime mover behind the splendour of Luang Phrabang, the first capital of Laos. Actually, Visun brought to fruition an ambitious Buddhist construction program which had been begun by his two older brothers in order to repair damage done by the Vietnamese in the previous century. Since they were made of wood, few examples of these early architectural works survive, but Luang Phrabang remains the site of some of the most attractive Buddhist monuments and ruins in southeast Asia.

Visun's grandson Setthathirat (r. 1548-71) occupied the throne in 1548. Soon, Burmese expansionism forced Setthathriat to form an alliance with the Thais in 1560. The resulting treaty entailed shifting the capital from Luang Phrabang to Vien Chan, a site closer to the Thai capital at Ayutthaya and more conducive to trade with and supervision by the Thais. Setthathriat did for Vien Chan what King Visun had done for Luang Phrabang, carrying out a large-scale Buddhist construction program.

Remnants of Sutthathriat's works still stand, the most notable being the hundred-yard square That Luang or "Great Shrine", a temple mountain built in the Khmer style. Setthathriat also built a second grand temple to house a precious jade Buddha known as the Phra Keo. This image was the second palladium of Laos until it was removed to Bangkok by a Thai invading force in 1778. It has remained in Bangkok ever since in the Wat Phra Keo as Thailand's most sacred image. This same image is also the primary symbol of Lao resentment against Thailand.

In 1778, Thailand conquered the southern kingdom of Vien Chan, asserted control over the northern kingdom of Luang Phrabang, and removed both the Phra Bang and Phra Keo Buddha images to Thailand. In 1782, the Thais restored the Vietnamese dynasty as a puppet regime in Vien Chan and returned the Phra Bang Buddha image. Despite continuing Thai domination of the entirety of Laos, the country remained divided into a northern and southern kingdom until 1893, when the French blockaded Bangkok and forced Thailand to cede to France the upper reaches of the Mekong river. The French protectorate thus established over Laos had little to do with the distribution of the Lao people, many of whom still resided in Thai territory. The Thais, on the other hand, resented having been deprived of the most valuable portion of their Laotian holdings. Again, no one was happy with European map-making when Laos eventually became independent.

Briefly during World War II, Laos was nominally independent under Japanese control. After World War II, in 1946, reassertion of French control in southeast Asia led directly to the formation of a communist independence movement under Ho Chi Minh. The French collapse in southeast Asia in 1954 led to a coalition government in which both Lao royalists and Lao communists were represented. This coalition quickly collapsed, and Laos, like Vietnam, entered the 1960's in the throes of a full-scale civil war between communist and pro-western factions, which were now aided primarily by the United States. After the defeat of American forces in Vietnam in 1975, the communists quickly gained control in Laos, at about the same time as Pol Pot's Khumer Rouge gained control in Cambodia. In Laos, however, the transition to communism was not the nightmare that the Cambodians faced.

In the course of this much more benign transition to communism in Laos, there is little evidence of significant suppression of Buddhism. Even during the revolution, one of the main propaganda tactics of the Pathet Lao was to promulgate the compatibility of Buddhism and communism and to enlist the support of monks for their revolution. While many monks worked against the communists, it is clear also that many worked actively for them. When the communists came to power, they forbade the giving of alms to monks, but announced provision of a state-controlled ration of rice for monks. This ration was to be supplemented by food produced or earned by the monks themselves. Since then, monks have been required to perform productive roles in the community, primarily their traditional roles as teachers and healers.

What they teach and the medicine they practice, however, are controlled by a Department of Religious Affairs, administered by the Ministry of Education. The Department of Religious Affairs has overseen a program designed to expunge "counter-revoulutionary" and "exploitative" material from the traditional Buddhism of Laos. Under this program, in addition to teaching Buddhism, monks have a significant responsibility for teaching literacy and a patriotic, communist version of Lao history. Monks were traditionally consulted for the relief of illness, but prior to the communist takeover they administered primarily blessings and magical amulets. Now they administer traditional herbal medicine and where possible, western medicine.

The communist reformation of Buddhism, implemented by a panel of respected Lao monks, has been criticized as repressive by some Thai and expatriate Lao Buddhists. Alternatively, it has been praised by Lao and Thai reformists as representing a return to a purer Buddhism unencumbered by superstitious accretions. There can be little doubt, from the standpoint of Theravada doctrine, that traditional herbal and western medicine are an improvement over the previous practices of performing exorcisms and selling blessings and magical amulets. It is also evident that the previous catering to traditional Lao spirit cults and ancestor worship had nothing to do with scriptural Buddhism.

It is not yet clear how extensive revisions of the Buddhist texts themselves may be, or how such revisions will effect Buddhism in Laos. On the surface, there does not appear to be much material in the Theravada texts that conflicts with the moderate communism of the Lao regime. Some of the restrictions upon monks set forth in the Vinaya Pitaka have been abandoned - most notably the prohibition upon working the soil - but Vinaya rules are not strictly observed by all monks in any Buddhist country in the world. On the whole, most reports from Laos indicate that Buddhism there thrives in harmony with the communist regime. Clearly, there is much scope for a revival of the crippled Buddhism of Cambodia with recourse to the closely related and still healthy Buddhism of Laos. Laos and Cambodia have diplomatic relations going back to the 14th century, both espouse Theravada Buddhism, and both have lived under communist regimes."

Extract from "Buddhism: A History" by Noble Ross Reat. 

http://www.buddhanet.net/e-learning/buddhistworld/laos-txt.htm