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The purpose of this study is to examine the placeness of ‘Buddhist temple’ found in Jo Oh-hyeon’s poem series, Story in Buddhist temple, consisting of total 32 pieces. As a result, this author has found that the placeness of ‘Buddhist temple’ in this work is characterized by the followings: First, as ‘Buddhist temple’ forms the nuclear part in the title of this work, even before reading the entire text, readers get to arouse their own cumulated ideas or imagination about ‘Buddhist temple’. ‘Buddhist temple’ is the space of Buddhist monks distinguished from secular space, and though it is strange to those living in the mundane world, it does arouse awe and respect from them. In the very fact that it talks about the stories of ‘Buddhist temple’, Story in Buddhist Temple series can attract and interest readers more than any stories dealing with other kinds of space. Second, placeness revealed in Story in Buddhist Temple poem series is characterized by ‘no difference between profane and sacred (凡聖不二)’. The work contains ‘the idea of no difference (either 不二or 不異)’ which implies that the ordinary and saints or being secular and being divine are not two but the same. In Story in Buddhist Temple, that idea of ‘no difference’ could be activated, and the depth could be obtained because the poet and monk, Jo Oh-hyeon’s exquisite discernment did work. Jo Oh-hyeon did capture the aspects of being a saint or being divine hidden inside the ordinary or revealed from that, and it does play roles in breaking and deconstructing the line between the profane (凡) and the sacred (聖) in general. And on account of this, ‘qualitative placeness’ does appear with alteration from a secular to a divine place, that is, the conversion of all places where divine deeds take place including the ones named as a Buddhist temple into ‘Buddhist temple.’ Third, in Story in Buddhist Temple poem series, ‘Buddhist temple’ is space where ‘Buddhist Talking (法談)’ or ‘Zen Mind (禪心)’ does breathe as a world of those who have left their own home. Buddhist talking distinguished from profane talking is the discourse or language of soulmate who live by truth, explore truth, and love truth. If what forms human behavior basically is body-speech-thought (身口意) three karmas (三行), Buddhist talking is the ultimate state of karmic speech (口行). Through this Buddhist talking, ‘Buddhist temple’ becomes a place of truth where Buddhist talking is created, communicated, and extended. If you recall the reciprocality of two parties, humans creating language and language creating humans and also space making language and language making space, you can understand the placeness of ‘Buddhist temple’ in Story in Buddhist Temple series along with that reciprocality. The matter of ‘Zen Mind (禪心)’ can be examined in this perspective, too. Body-speech-thought karma is the one indeed, and when it is grounded on zen mind, Karmic speech (口行) and also karmic body (身行) can be zen work (禪行, or good work 善行). In Jo Oh-hyeon’s Story in Buddhist Temple series, ‘Buddhist temple’ is sound spiritual space where such zen mind is alive. Fourth, ‘Buddhist temple’ in Jo Oh-hyeon’s Story in Buddhist Temple series is space where seriousness, philosophy, mentality, spirituality, and religiousness breathe alive as mentioned above, but it is also such delight space of liberation and freedom full of humor and laughter. Regarding the placeness of ‘Buddhist temple’ in Story in Buddhist Temple, this part is very particular and noteworthy enough to be stressed to share the meaning. The humor and laughter found in Story in Buddhist Temple created by the characters, objects, and also listeners altogether lie in such a supreme state beyond the distinction between the subject and the object, that is, dichotomy. The author sees that it comes from the mastery of śūnyatā (空性) and the operation of Emptiness Mind (空心). The creation of laughter by getting rid of distance grounded on śūnyatā and Emptiness Mind is differentiated from the general way of creating laughter, ‘keeping distance’, and it internalizes cleanness distinguished from ‘superiority’ or ‘coolness’ implied in laughter in general. The laughter of cleanness itself presents a moment of liberation and freedom and also awakening and enlightenment having no traces of residues or greed-hatred- delusion (貪瞋癡). To sum up, Jo Oh-hyeon’s Story in Buddhist Temple series embody the placeness of ‘Buddhist temple’ differentiated from many other worldly places grounded on the original aspects of a Buddhist temple as getting over the closeness of a temple, embracing secularity positively, and pursuing openness into the mundane world aggressively as well. This is why it is interesting and meaningful to listen to a variety of stories that each of the works contained in Story in Buddhist Temple series tells us, and it is the way that we get to experience the distinctiveness that the placeness of ‘Buddhist temple’ is equipped with.