Buddhist temples in Korea

Three Kingdoms period

In 372 (second year of the reign of King Sosurim), Goguryeo adopted Buddhism from Former Qin. Goguryeo temples typically have a “one pagoda three main halls” structure with buildings surrounding an octagonal multi-story wooden pagoda. This layout is thought to have influenced Asuka-dera of Japan.^[4]

In 384 (first year of the reign of King Chimnyu), Baekje adopted Buddhism from Eastern Jin. The first Buddhist temple of Baekje is Bulgapsa built in 385.^[1] In 538, King Seong introduced Buddhism to Japan by sending Buddhist books and sculptures.^[5] Baekje temples mostly follow a “single pagoda” layout where the gate, pagoda, main hall, and lecture hall are arranged in a straight line with corridors (회랑) surrounding the complex. This layout is thought to have influenced Shitennō-ji of Japan.^[6] Mireuksa is a notable example of Baekje temples.

Through the martyrdom of Ichadon in 527 (14th year of the reign of King Beopheung), Buddism was popularized in Silla.^[7] The first Buddhist temple in Silla is Heungnyunsa (흥륜사; 興輪寺).^[8] Hwangnyongsa is a notable example of Silla temples.

Unified Silla

In Unified Silla, Buddhism was promoted nationally and divided into various sects. Temples began to be built in mountains to combine nature and Buddhism so corridors turned into fences (담장). The "double pagoda" structure which places a pair of pagodas on the left and right sides of the main hall emerged in the 7th century. In the mid 8th century, the two pagodas began to be built in different forms, an example being Dabotap and Seokgatap of Bulguksa.^[9] Also, bells such as Bell of King Seongdeok began to be made in the mid 8th century.^[10] Gameunsa and Bulguksa are notable examples of Unified Silla temples.

Goryeo

After founding Goryeo, King Taejo built 10 temples in Gaegyeong, its capital, and held palgwanhoe [ko], a national Buddhist ritual, to harmonize regions and Buddhist sects divided during the Later Three Kingdoms Period. Goryeo also promoted Buddhism through policies such as seunggwa [ko], a government exam to select high-ranking monks.^[11] Within this context, temples expanded beyond their religious functions to take on broader social and economic roles. Spaces for storing ritual tools and hosting guests increased to accommodate large-scale Buddhist ceremonies. Buddhist halls were further specialized according to deity of worship such as daeungjeon (building enshrining Buddha) and gwaneumjeon (building enshrining Gwanseeum Bosal). Seon Buddhism led to the development of monks’ quarters and lecture halls for spiritual practice. As a result, worship spaces were divided into multiple zones with each zone having a main hall surrounded by subsidiary buildings.^[12] Meanwhile, Tibetan Buddhism was introduced during the 13th-century invasion of the Yuan dynasty, which influenced Goryeo Buddhist architecture such as Gyeongcheonsa Pagoda.^[13] Seongjusa, first built in the Baekje dynasty, is a notable example of temples which flourished in Goryeo.

Joseon

As Joseon was a Confucian state, policies suppressing Buddhism were implemented. In the 16th century, monks were prohibited from entering the capital, which restricted the construction and operation of temples within cities. Temples expelled from the city constructed buildings using the slopes of mountains and pagodas became smaller or disappeared. Nevertheless, the religious character of Buddhism and its beliefs about the afterlife did not disappear even by late Joseon.^[14] For example, King Sejo personally supported Buddhism by rebuilding Naksansa.

After the Imjin War, Buddhism was revived outside of Seoul and large Buddhist buildings such as palsangjeon of Beopjusa were built. This is because regulations on Buddhism were lifted after the efforts of monk soldiers and commoners turned to Buddhism from Confucianism which does not address death.^[15] Buddhism in late Joseon incorporated various religious elements: behind daeungjeon, buildings dedicated to Bodhisattva such as gwaneumjeon were placed and further in the back stood buildings enshrining indigenous gods such as sansingak.^[16]

Modern era

During the Korean War, 100 temples were destroyed in South Korea and 355 in North Korea. Most temples were restored through efforts of monks and believers in South Korea while only temples with high cultural value were restored under government leadership in North Korea.^[17] Temples built in the modern era have multi-story buildings due to spatial constraint and are equipped with culture facilities such as bookstores.^[18]