How Buddhism came to the Korean peninsula
According to the traditional chronicles, Buddhism reached the Korean peninsula in the later fourth century CE, first in the northern kingdom of Goguryeo, then in Baekje in the southwest, and somewhat later in Silla in the southeast. The chronicles give dates in the 370s and 380s for the first two and the early sixth century for the official acceptance of the teaching in Silla. Historians treat the details with some caution, but the broad picture, a gradual arrival from China during the Three Kingdoms period, is widely accepted.
This is part of the wider story of the northern transmission of Buddhism across Central and East Asia. What reached Korea was Mahayana Buddhism in its Chinese form, along with Chinese-language scriptures, monastic rules and artistic styles. Korean monks then travelled to China, and sometimes onward to India, and brought back texts and ideas of their own.
Eras that shaped the temples
Silla, which unified much of the peninsula in the seventh century, left some of the best-known monuments. Scholar-monks such as Wonhyo and Uisang, who lived in the seventh century, are still widely remembered for their writings and for the Hwaeom (Flower Garland) teaching associated with Uisang. The art and architecture of this era can be seen at sites around Gyeongju.
Under the Goryeo dynasty (roughly the tenth to the late fourteenth century), Buddhism enjoyed strong state support. The great carving of the canon on wooden printing blocks belongs to this period. The following Joseon dynasty favoured Neo-Confucian thought, and Buddhism lost much of its official standing. Monasteries were often pushed away from towns, which is one common explanation for why so many important temples now stand deep in the hills.
In the modern period the largest order is the Jogye Order, which traces its identity to the Seon tradition. Smaller orders and lay organisations also exist, and, as in every Buddhist country, practice varies between communities.
Why monasteries are in the mountains
Most major Korean temples are called “sa” (temple) or “am” (a smaller hermitage), and many sit on mountain slopes rather than in cities. Several reasons are usually given: older ideas about auspicious sites, the historical pressure on Buddhism during Joseon, and the value of quiet for meditation. In 2018 a group of seven mountain monasteries, including Tongdosa, Buseoksa and Beopjusa, was inscribed by UNESCO as Sansa, Buddhist Mountain Monasteries in Korea.
The mountain setting shapes the experience of a visit. Approaches are often long walks along streams, past stone cairns and lanterns, and through a sequence of gates. The way these gates, halls and shrines are arranged is covered in the article on Korean monastery layout, and the general principles of Buddhist architecture appear across the region with local variations.
Seon and the meditation tradition
Seon is the Korean name for the meditation school known as Chan in China and Zen in Japan. It is central to the identity of Korean monasticism, with monks and nuns spending three-month retreat periods in intensive practice each summer and winter. The history of Seon meditation, and how it relates to its Chinese and Japanese cousins, is a topic in its own right. For the purposes of this guide, it is enough to say that Seon sits alongside chanting, devotional practice and study, rather than replacing them. Most Korean temples combine all of these.
Three Jewel Temples and other landmarks
Korean tradition names three temples after the Three Jewels of Buddhism: Tongdosa for the Buddha, Haeinsa for the Dharma, and Songgwangsa for the Sangha. Haeinsa is also home to the Tripitaka Koreana, the wooden-block edition of the Buddhist canon. In Gyeongju, the Silla capital, Bulguksa and the nearby Seokguram grotto are among the most visited sites in the country. Each of these has its own article, so they are only noted here.
Daily rhythms and festivals
A Korean temple traditionally begins its day well before dawn with bell, drum and chanting, and ends it in the evening with a similar sequence. Meals are simple, vegetarian and shaped by monastic principles. The year is marked by observances such as the Buddha’s birthday, held on the eighth day of the fourth lunar month and celebrated with lanterns, the end-of-retreat dates, and remembrance days. Because these follow the lunar calendar, they move from year to year on the Gregorian calendar, and anyone planning a visit should check the current date.
Art and objects to look for
Inside a hall, the central altar usually holds a principal Buddha image, often flanked by bodhisattvas, with large painted banners hanging behind or beside it. Walls may carry murals of episodes from the Buddha’s life or of guardian figures. Outside, stone pagodas, stone lanterns and carved steles are among the oldest surviving objects, since wooden buildings were repeatedly lost to fire and war and then rebuilt. The bright patterned painting under the eaves, known as dancheong, is a hallmark of Korean temple buildings. Knowing a little about the Buddhist symbols guide for pilgrims, such as the lotus and the wheel, makes the imagery easier to read.
Visiting a Korean temple
Many temples are open to visitors during the day, and some charge an entrance fee or have limited opening hours. These details change, so check the temple’s own channels. Programmes for overnight guests exist, and a separate article describes what a Korean temple stay is typically like.
A few general points apply almost everywhere:
- Dress modestly, covering shoulders and knees, and consider the temple dress code before you set off.
- Remove your shoes before entering a hall, as is common in temple entry customs across Asia.
- Speak quietly, and avoid pointing your feet at Buddha images.
- Ask before photographing people, and follow signs about restricted interiors; the question of temple photography etiquette is worth reading about beforehand.
- Do not touch monks or nuns, or sacred objects, and follow local guidance if customs differ from those here.
Mountain temples can involve steep or uneven walking, and weather in the hills can change quickly. This article gives general information only, and visitors should rely on current official sources for access, safety and seasonal conditions.
A note on traditions and terms
Korean Buddhism is not a single uniform practice. Regional habits, individual temples and personal choices vary, and a description in a guide such as this can only be general. If a monk, nun or temple volunteer explains something differently from what you have read here, their explanation for that place should take priority.