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.sp 2
.center 60;PROLOGUE
.ps 58,80
.s 2
.NO FILL
Reverence to the Guru, Manjughosha!
.s 2
Shambhu, Meghavahana, Hiranyagarbha,
Anangapati, Damodara, and the other (gods),
All puffed up with self-infatuation,
They roar their lordship o'er the worlds;
And yet, before the vision of His Body,
They pale like fireflies in the sun!
Then down they bow their sparkling diadems
In reverence to the lotuses of His feet!
I pay homage to that Lord of Sages,
The God of all the gods! [1]
.s 2
I bow devoted to Maitreya and Manjughosha, [2]
Vast oceans, treasuries of jewels of eloquence,
Rippling with mighty waves of enlightened deeds,
Hard to fathom in their depths of wisdom,
Hard to measure in their great expanse of love!
.b 4;I bow my head to the feet of Nagarjuna and Asanga,
Who pioneered the ways for Champions of philosophy, [3]
With two interpretations of Sugata's sacred discourse,
And made that superb Doctrine of that Victor,
Shine like sunlight through the triple . . .
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.c;^&Notes to Prologue\&
.b 2;1. Shambhu is Shiva; Meghavahana, Indra; Hiranyagarbha, Brahma;
Anangapati, Kama; and Damodara, Vishnu.
.b 1;2. Tib.#^&shing#rta#chen#po#gnyis\& (Skt.#^&maharatha\&).
Nagarjuna and Asanga are sometimes themselves called "Champions,"
literally "Great-Charioted," and sometimes they play the role
of "Founders of the Champion's Way" (^&shing#rtai#chen#poi#srol#
'byed\&). It seems safe to infer that the imagery has become blurred
in the Tibetan tradition, once the epithet has become divorced from
its origin in the very common Sanskrit epic epithet ^&maharathah\&
which is an attributive compound (^&bahuvrihi\&) meaning "He who
has (or drives) a great chariot," i.e., "Champion," or "Mighty
Warrior." The use of the epic epithet for great philosophers brings
into play military imagery in the sense of viewing the attainment
of enlightenment as a battle with the psychic demons such as
ignorance, as well as acknowledging . . .
