西藏手冊（81）：拉薩（2）-大昭寺之一
    
    PLACES OF INTEREST IN CENTRAL LHASA
    
    Jokhang Temple
    --------------
    During the reign of Songtsen Gampo's father, the king of the
    Kathmandu valley was one of Amshuvarman, who instated his own era in
    576 (he was preceded by Shivadeva and followed by the latter's son
    Udayadeva in 621, and thereafter by the usurper Jisnugupta/Visnugupta
    in 624). Udayadeva's son Narendradeva fled to Lhasa when his father
    was overthrown, and remained there until his return from exile,
    probable with Tibetan assistance, and enthronement in 641, after
    which he introduced the Matsyendranath cult. He is said to have
    vanished into the foot of Kathmandu's celebrated Matsyendranath image
    at the time of his death.
    
    It was during Narendradeva's sojourn in Lhasa that Songtsen Gampo
    married the Nepalese princess Bhrikuti, who arrived in Lhasa in 632
    or 634 and began construction of the Potala. Later, he married the
    Chinese princess Wengcheng who arrived in Lhasa in 641 and remained
    there until her death in 680/681. In consequence of this latter
    marriage, the Tang emperor Kao Tsung bestowed upon Songtsen Gampo
    the title Baowang, 'jewel king'.
    
    Geomantic importance of the Jokhang
    The Jokhang is Tibet's most sacred shrine, the focal point of
    polgrims from the entire Tibetan plateau. Situated at the heart of
    the old town of Lhasa, it was founded by Queen Bhrikuti, on a site
    deemed by Queen Wengcheng to be the principal geomantic power-place
    in Tibet, identified with the heart of the supine ogress. To
    facilitate the contruction of the Jokhang, in 638 the Othang Lake
    had been filled in with earth, trasported by goats. The original
    name of the town Rasa ('place of the goat') was subsequently altered
    to Lhasa ('place of the deity') following the temple's consecration.
    
    However, further obstacles had to be eliminated by the construction
    of 12 outlying geomantic temples before the building of this central
    temple could be completed. In this way, the Jokhang came to form the
    centre of a grand geomantic scheme whereby temples were erected in
    three successive rings of four on the body of the 'supine ogress'
    which is Tibet (ie on her shoulders and hips, elbows and knees, and
    hands and feet). On the Jokhang's eventual completion (647), the
    temple was known as Rasa Trulnang ('magical apparition of Rasa');
    and also as Gazhi Trulnang ('magical apparition endowed with four
    joys') because its construction was said to have brought happiness
    to the four classes of the populace.
    
    The main gate of the Jokhang temple faces W towards Nepal in
    recognition of Queen Bhrikuti who bore the expense of the Jokhang's
    construction. The original desing appears to have had a Newar model,
    and only later was it said to have been modelled on Vikramashila
    Monastery in NW India. The earliest phase of building, traces of
    which indicate distinctive Newar influence, are to be seen in the
    original door-frames of the four ground-floor inner chapels dedicated
    to Mahakarunika, Amitabha, Shakyamuni, and Maitreya; and those of
    the second storey at the centre of the destroyed N wing, and the
    Zhalre Lhakhang of the E wing, as well as the Songtsen Chapel of the
    W wing. The fact that the Newar queen wished to make the third storey
    but never did may indicate their premature death. Later, when the
    third storey was added, the temple was said to represent the three
    buddhabodies (Trikaya) or three world-systems (Tridhatu).
    
    Bhrikuti installed the primary images in a pentoid arrangement
    (5 main chapels flanked by vihara-like cells) within a square hall;
    the deity Aksobhya in the centre flanked by Amitabha and Maitreya;
    with Mahakarunika and Shakyamuni Acalavajra on the N and S wings
    respectively. There were four gates: one in each of the four walls,
    and 37 columns represented the 37 sections of the Vinaya.
    
    Songtsen Gampo erected the protector shines, with images of naga
    kings, Ravana and Kubera to safeguard the temple from the elements.
    He also concealed this treasures (terma) in important pillars of the
    Jokhang; a custom perhaps linked to the age-old Tibetan tradition of
    concealing wealth at the foundation of buildings or pillars.
    
    Renovations
    The Jokhang has undergone continuous renovation since its original
    establishment. The main phases of renovation may be attributed to the
    following:
    a) Queen Jincheng refurbished the temple, King Senalek Jinyon cleared
    the outer courtyard, and King Relpachen built the Meru and Karu
    temples to the rear; while adding certain minor images.
    
    b) Atisha discovered Songtsen Gampo's testament, the Kachem Khakolma,
    in the Jokhang; while Zangkar Lotsawa Phakpa Sherab enlarged the
    central chapel and altered the Zhelre Lhakhang.
    
    c) Dakpo Gompa Tsultrim Nyingpo (1116-69) renovated the other chapels,
    including the Zhalre Lhakhang murals of the second storey and built
    the inner circuit (nangkhor).
    
    d) Gade Zangpo and Monlam Dorje of Tsel Gungtang (14th century)
    renovated the first 2 storeys of the present great hall
    (area 25,084 sq m).
    
    e) Phakdru Drakpa Gyeltsen built the front extension or Outer Jokhang
    in 1409.
    
    f) Desi Sangye Gyatso and Dalai Lama VI added further halls,
    replacing the old tiled roof with a golden roof.
    
    g) The Mongol Ta Lama of Sera added the rooftop emblem of the
    dharma-wheel flanked by two deer in 1927.
    
    h) Following the damage of the Cultural Revolution, 1/3 of the
    complex was restored between 1972 and 1975. Presently the site is
    2,600 sq m in area with 121 statues. The temple was reopened in
    1979 with nine monks.
    
    i) The most recent and extensive renovations were carried out
    between 1992 and 1994.
    
    
    Layout
    The Inner Jokhang in 3 storeys forms a square (82.5 sq m),
    enclosing the inner hall known as Kyilkhor Thil. This structure
    is surrounded by the inner circumambulation pathway (nangkhor),
    beyond which is the 2-storeyed Outer Jokhang or western extension,
    containing secondary chapels, storerooms, kitchens, toilets and
    residential quarters. The Meru Nyingba temple adjoins the Jokhang
    on the E side, while the S and W sides are adjoined by other
    buildings. This whole structure is surrounded by the intermediate
    circumambulation pathway (barkhor); which in turn is surrounded by
    the old city of Lhasa, with the Potala beyond. The outer walkway
    (linkhor) on which pilgrims even now circumambulate the entire holy
    city of Lhasa forms an outer ring-road, and much of it has been
    encorporated into the modern road infrastructure of the city.
    
    
    Outer Jokhang
    --------------
    In the square in front of the entrance, the Jokhang plaza, formerly
    known after its flagpole, the Juya Darchen there is the stump of a
    willow reputedly planted by Princess Wengcheng. It is flanked by two
    more recent willows and enclosed within a new stone wall. In front of
    the stump is the pock-marked obelisk of 1794 admonishing against
    smallpox, and another inscriptionless stele. In an adjacent enclosure
    to the N is the 6m obelisk with an inscription commemorating the
    Sino-Tibetan peace treaty of 821/822.
    
    The entrance portico (Khyamra Gochor) with six fluted columns is
    fronted by a courtyard (dochal) where pilgrims prostrate and have
    worn the flagstones smooth. Side-murals depict the Four Guardian
    Kings and the Four Harmonious Brethren. The structure is surmounted
    by a balcony hidden by a yak-hair curtain, from which dignitaries
    would observe ceremonies conducted below. The upper N wing of the
    Outer Jokhang contains the Labrangteng; from which successive Dalai
    Lamas would observe important ceremonies. It has a grand reception
    hall; while below are storerooms, and the Sitar Courtyard, where
    living animals would be ransomed from the slaughterhouse as an act
    of merit. The S wing of the Outer Jokhang contains the offices of
    the Panchen Lamas (formerly those of the Tibean cabinet).
    
    Gyalchen Zhi Lhakhang (Zimgo Chinang Nyiwar)
    Entering from the left and after passing two large prayer wheels,
    the pilgrim first sees statues of the Four Guardian Kings backed by
    17th and 19th century frescoes of gandharvas and nagas, and flanked
    by those of Samantabhadra's paradise. This ante-chamber leads through
    the inner door.
    
    Kyamra Chenmo (Main Courtyard)
    Within the main assembly hall, the 19th century murals on the W wall
    depict Gushri Qan, Dalai Lama V and Panchen Lama IV; and the Thousand
    Buddhas of the Aeon. The murals of the S wall depict the founding of
    the three large monasteries around Lhasa, and the life of the the
    Buddha. The W murals above the entrance depict the nine aspects of
    Amitayus, and the meditational deities Guhyasamaja, Cakrasamvara,
    and Bhairava, as well as Kalacakra.
    
    The hall (32m by 39m) was constructed by Tsonkhapa for the Great
    Prayer Festival in 1409. It is in the form of an open atrium, with
    large murals along its cloistered walls (dating from 1648). On the N
    side is the 2-storeyed residence of the Dalai Lama, with its gilded
    roof and window overlooking the courtyard. The rooftop view from this
    outer hall overlooks the elaborate western facade.
    
    Along the N wall are, in succession:
    1) The Namthar Gosum Lhakhang, with images of the Buddhas of the
    Three Times, the Eight Bodhisattvas, and the two gatekeepers. A
    staircase leads down from the Dalai Lama's private quarters.
    
    2) Shugtri Chenmo, the Dalai Lama's stone throne, backed by paintings
    of Shakyamuni, Avalokiteshvara and Manjushri, with the Thousand
    Buddhas;
    
    3) Dolma Lhakhang, containing an image of Cintamani Tara flanked by
    White and Green Tara, and backed on the left and right respectively
    by images of Nyaknyon Sewa Rinchen (who sculpted the original
    Cintamani image) and Atisha. Its rear (W) wall has images of the
    Twenty-one Taras in two tiers, originally commissioned by
    Dalai Lama VII, with Shantaraksita, Padmasambhava and Trisong Detsen
    forming a trio on the N side, along with Tsongkhapa and his foremost
    students. A long stone altar stands in front of the inner gateway.
    Outside the door is a stone bearing a handprint of Longdol Lama.
    
    4) Embedded within the NW column at the entrance to the inner
    circumambulation pathway are two stones, said to have been thrown
    there by Tsangnyon Heruka Sangye Gyeltsen and Unyon Kunga Zangpo.
    
    5) The Inner Circumambulation (nangkhor) is lined with prayer-wheels
    and murals outlined in gold on red back-ground, which depict the
    Thousand Buddhas and scenes from the Avadanakalpalata, interspersed
    with stupas and relief-images. On the N side are four successive
    chapels entered from the westernmost one, namely: Tamdrin Sangdrubling
    (with images of Hayagriva and Kurukulla), Mahakarunika,
    Sarvaidvairocana, and the innermost dedicated to the Eight Medicine
    Buddhas. On the E side are: Neten chudruk Lhakhang, with contains
    images commissioned by Desi Sangye Gyatso; the Gurubum Lhakhang
    (containing 100,000 images of Padmasambhava surrounding three central
    images), and the Sera Dago, which is a gate connecting the Jokhang
    with Meru Nyingba temple and the Dago Rung-khang kitchen (used during
    the Great Prayer Festival by the monks of Sera). On the S side,
    outside the wall, is the Sung Chora debating courtyard, renovated in
    1986, and containing a yellow stone platform where thrones (shugtri)
    for Tsongkhapa, the Dalai Lama, and the Ganden Tripa were set up
    during the Great Prayer Festival, and where the annual Geshe
    examinations were held. Also, outside the wall on this S side are the
    temples dedicated to the Eight Medicine Buddhas, the Sixteen Elders,
    the Graduated Path (lamrim), and the Eight Sugatas; and a 3-storey
    Ngakhang, or tantric college, offering an excellent rooftop view of
    the Jokhang.
    
    During the Great Prayer Festival, the monks of the three main
    monasteries would be seated in the assembly hall - those from Sera
    in the N, Drepung in the centre, and Ganden in the S. The Dalai Lama
    would be flanked by Shartse Choje and Jangtse Choje, the hierarchs of
    the two colleges of Ganden monastery, and the entire ceremony would
    be supervised by the Ganden Tripon (head of the Gelukpa school), and
    the Tsokchen Umdze from Drepung.
    
    
    
    TIBET HANDBOOK
    Gyurme Dorje
    Trade & Travel Publications Ltd. January 1996
    ISBN 0 900571 69 X
    

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