Mountain Gate

The Mountain Gate usually marks the start of a Chinese temple's central axis. Many old temples were built in wooded mountains, which gave the entrance its name. It is both a doorway and a reminder to gather our thoughts before entering a quiet place of learning and practice.

The building

The gate follows the symmetry of traditional Chinese architecture. It often has a single hipped-and-gabled roof, grey tiles, red walls, upturned eaves and painted brackets. Two forms are common:

A gate hall: Three openings form part of one hall, with guardian statues inside. Visitors walk through the building. This is common in central China and the Jiangnan region.

A freestanding gateway: A stone or wooden ceremonial arch has three separate openings but no enclosing hall. It often stands at the foot of a mountain or outside the main temple grounds, marking the approach from everyday life to the monastery.

Three balanced openings: The centre opening is the tallest and widest, with smaller gates on either side. Stone steps and angled screen walls may stand in front. Above is a plaque naming the temple, with Buddhist couplets beside the entrance.

The three gates of liberation

The three openings carry Buddhist meanings as well as people.

Centre: emptiness. The largest gate points to seeing that things arise through conditions and have no separate, fixed existence. The Chinese expression “entering the gate of emptiness” refers to leaving household life to become a monastic. Visitors commonly use the side gates as a gesture of humility and respect.

East: signlessness. This gate reminds us not to cling to appearances, beauty and ugliness, or gain and loss.

West: wishlessness. This gate points to letting go of the grasping and agitation driven by greed, anger and ignorance, and resting in a clear mind.

Passing through the gates suggests leaving worldly distractions behind and beginning to work on the mind.

The guardians: the Heng and Ha generals

Two tall vajra guardians stand inside, one on either side. In Buddhist tradition they are associated with the Secret-Trace Vajra Guardian and Narayana. Holding vajra weapons and wearing fierce expressions, they subdue harmful forces and protect the Dharma.

Under the influence of *Investiture of the Gods*, they became popularly known as the Heng and Ha generals. Zheng Lun, with a closed mouth, sends white vapour from his nose with a “heng”; Chen Qi, with an open mouth, sends yellow vapour from his mouth with a “ha.” Their sounds drive away confused and wandering thoughts.

One is still and one active. Behind their stern appearance is a lesson about overcoming our own harmful impulses and protecting a clear intention to practise.

The first step into the temple

The gate marks a boundary between the noise outside and the quiet within. Crossing it invites us to slow down and become more attentive and respectful. The first step through the temple's buildings can also be the first step in practice: letting go, finding freedom and caring for the mind.