Lao and Thai forms of Theravāda rest on a shared doctrinal foundation: both honor the Pāli Canon, the Four Noble Truths, the Noble Eightfold Path, and the centrality of merit-making in lay life. Monastic communities in both traditions follow comparable Vinaya rules and ordination procedures, and the village wat functions as a religious and social center. Common ritual patterns—such as almsgiving, chanting in Pāli, and major festivals like Vassa and Kathina—create a recognizable Theravāda rhythm across both cultures. In this sense, they participate in a single scriptural and ritual universe, venerating the Buddha, Dhamma, and Sangha in ways that are mutually intelligible.

Within that shared frame, Lao Buddhism is often marked by a more visibly integrated animistic layer. Belief in phi—spirits of land, ancestors, and locality—tends to be woven directly into village religious life, with spirit mediums and shamanic specialists sometimes operating alongside monks. Protective spirits associated with village and town can be central to communal identity, and ancestor veneration and local deities are not merely tolerated but actively engaged in practice. Thai Buddhism also knows spirit cults, guardian spirits, and protective rites, yet these are more frequently positioned as parallel or subordinate to a more standardized “orthodox” Theravāda shaped by royal and state institutions.

Institutionally, Thai Theravāda has undergone more systematic centralization and reform under royal patronage, producing a highly organized Sangha with formal education systems and a clear hierarchy. This has encouraged a more uniform presentation of doctrine and ritual, as well as a broad internal diversity that ranges from village folk practice to urban scholasticism and reform movements. Lao Buddhism, by contrast, has remained more village-centered and localized, its development shaped by colonial disruption and later socialist governance, which emphasized Buddhism as a moral-ethical culture rather than a strongly institutionalized religious authority. These differing political histories have left distinct marks on how monastic life is organized and how widely Buddhist institutions extend their influence.

Cultural expression further differentiates the two. Lao Buddhist art, architecture, and ritual performance tend to preserve more explicitly Lao cultural elements, including distinctive temple forms, chanting styles, and local legends, all of which sit comfortably alongside animistic motifs. Thai Theravāda, especially in its central regions, reflects the aesthetics and ceremonial style of a powerful court culture, with elaborately codified rituals and richly decorated urban temples serving as national archetypes. Yet in regions such as Northeastern Thailand, where Lao cultural influence is strong, practice closely resembles Lao village Buddhism, reminding observers that these are not rigidly separate worlds but overlapping variations on a shared Theravāda inheritance.