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Why Do Shinto Shrines and Temples Look So Similar?

Shrine or temple? (Ueno Tōshōgū — it’s a shrine!)

When walking through Japan, you will often encounter two types of sacred places: shrines (jinja) and temples (tera).

To sort out the basics:

  • Shrines = Shinto = Kami (spirits of nature, deities)

    Meiji-jingu (Shibuya)


  • Temple = Buddhism =Buddhas (Hotoke)


    Senso-ji (Asakusa)

In other words, they were originally sacred sites of entirely different religions.
Yet when you actually visit them, it can be surprisingly difficult to tell them apart. Wooden architecture, serene atmosphere, worshippers at prayer—so many similarities in appearance that even Japanese people sometimes hesitate: “Is this a shrine or a temple?”

But if you look carefully, the differences do emerge. And when we trace history, the reason why they resemble each other so much becomes clear.

Shinto — Japan’s Indigenous Nature Worship

The native tradition of Japan is Shinto. Shinto is a belief system that sees nature itself as sacred: mountains, rocks, giant trees, seas, waterfalls—these are all dwellings of kami. There is no specific founder or canonical scripture, and local customs vary by region, but common practices such as purification and festivals are seen nationwide.

Shinto has been deeply tied to the daily lives of the Japanese, shaping agriculture, seasonal celebrations, and life-cycle rituals, all as expressions of reverence and gratitude toward nature.

The Arrival of Buddhism — From India to Japan

 Great Buddha at Tōdai-ji (Nara)

Eventually, a foreign religion, Buddhism, made its way into Japan. Buddhism originated in India around the 5th century BCE, then spread through Central Asia to China. From the 4th to 6th centuries it reached the Korean Peninsula, and from there entered Japan.

  • Around the 5th century BCE: Founded by the historical Buddha in India

  • 1st–4th centuries CE: Spread into China through Central Asia

  • 4th–6th centuries CE: Spread across the Korean Peninsula

  • 538 or 552 CE: Transmission to Japan

There are two traditional dates for its arrival, but in either case, it was around this time that King Seong of Baekje (Korea) sent Buddhist statues and scriptures to Japan, sparking the serious introduction of Buddhism.

Later, Prince Shōtoku championed the faith, and by the early 7th century Buddhism was under state protection. During the Nara period, the doctrine of “Buddhism as protector of the state” (chingo-kokka) took hold—the idea that Buddhist power could stabilize the nation. The Great Buddha of Tōdai-ji in Nara remains its most iconic symbol.

The Emperor and Buddhism

From ancient to medieval times, the emperor served as the central figure for Shinto rituals. But emperors were also deeply involved in Buddhism. Some personally attended Buddhist ceremonies, and some retired emperors even shaved their heads and became monks.

Thus, at the heart of Japan, Shinto and Buddhism always coexisted—neither ever completely ousting the other.

Shinbutsu-Shūgō — The Fusion of Two Traditions

Normally, when a new religion arrives, it clashes with the old, and one is suppressed. In Japan, however, Shinto and Buddhism were fused into a system of coexistence.

Ideas such as “kami are protectors of the Buddha” or “kami are manifestations of Buddhas” (the doctrine of honji suijaku) emerged, allowing people to embrace both without contradiction.

Buddhism also influenced shrine architecture. Originally, Shinto shrines were simple huts or small sanctuaries, but under Buddhist influence they became grand and ornate.

As a result, across Japan one could see scenes like:

  • Shrines and temples standing side by side in the same precinct

  • Torii gates standing beside Buddhist statues

  • Shrines and temples enshrining kami and Buddhas together

For over a thousand years, despite differences in emphasis, Shinto and Buddhism developed in an inseparable syncretic relationship.

The Meiji Restoration and the Separation of Kami and Buddhas

Asakusa Shrine stands beside Sensō-ji

Fast forward to the late 19th century and the Meiji Restoration. The new government, in its effort to build a modern nation-state, redefined Shinto as the “indigenous religion of Japan” and tied it closely to the emperor as a symbol of the nation.

At this time, the Shinbutsu Bunri Decree (Order to Separate Kami and Buddhas) was issued. Shrines and temples were forcibly divided, Buddhist images and objects removed. A wave of destruction called haibutsu kishaku (“abolish Buddhism and destroy Shakyamuni”) swept the country, with temples torn down and Buddhist statues smashed. Countless cultural treasures were lost.

Yet, even this drastic policy could not erase a tradition of over a millennium. Even today, one can still find shrines and temples sharing the same grounds, or torii gates standing in temple precincts.

How to Tell a Shrine from a Temple

A common question for travelers is: “Is this a shrine or a temple?” Here are some clues.

Features of Shrines (Shinto Shrines)

  • A torii gate at the entrance

  • Shimenawa (sacred ropes) marking holy spaces

  • Ema (wooden plaques) for writing wishes


  • Komainu (guardian lion-dog statues) at the gate

    Komainu guardian and sacred rope (Asakusa Shrine)

  • Roofs often thatched, copper, or plain wood

  • Clergy dressed in white Shinto garments

Features of Temples (Buddhist Temples)

  • A Buddhist statue (Buddha or Bodhisattva) as the main object of worship

  • Pagodas such as five-story towers

    Ueno Tōshōgū’s five-story pagoda narrowly escaped destruction, preserved by transfer to nearby　Kan’ei-ji after the Shinbutsu Bunri decree

  • A belfry for ringing a large temple bell

  • Incense burners with worshippers offering sticks of incense

  • Heavy tiled roofs with sweeping curves

  • Monks in robes chanting sutras or practicing meditation

The most reliable clue: the name.

  • Shrines often end with “Jinja,” “Miya,” “Sha,” or “Jingū.”

  • Temples often end with “-ji” or “-in” (e.g., Sensō-ji, Dōjō-ji).

But there are exceptions. Architecture can be especially diverse. Torii gates are a clear giveaway, but sometimes you’ll find Buddhas in a shrine precinct or torii gates in a temple yard. This mix is precisely what makes Japanese religion so intriguing.

Shrines and Temples in Modern Japan

Bodhisattva statues and a small torii (Sugamo, Kōgan-ji)

Today, Japanese people switch naturally between shrines and temples depending on the situation:

  • New Year’s visits (hatsumōde) → Shrines

  • Weddings → Shinto ceremonies

  • Funerals → Buddhist rites

This isn’t about “choosing a religion” but rather about accepting practices naturally depending on the occasion.

That shrines and temples resemble each other is no coincidence. It is the visible legacy of over a thousand years of Shinto-Buddhist fusion. And it is precisely this blurred boundary that characterizes Japan’s religious culture.

For travelers, asking “Is this a shrine or a temple?” can become part of the fun. Discovering differences, noticing similarities—embracing the contradictions is itself one of the great joys of exploring Japan.

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