第八偈：诛灭一切怨敌与魔 Eighth Verse: Slaying all Enemies and Demons
From the naturally peaceful expanse, the one with the power of reciting the mantra OM TURE, Tāra manifests as extremely fearsome. Destroys hosts of demons means like an army general, she conquers and destroys them. With the wrathful look on your lotus face, she slays all enemies, those who wish to cause harm to many sentient beings, and hostile and malignant forces. She also eliminates harmful thoughts and intentions, and death.
从本来寂静的界中，具有持诵OM TURE咒之力的度母，显现为极其可畏。“摧毁诸魔”意为她如大军统帅一般，降伏并摧毁他们。“莲花面容现忿怒相”，她诛灭一切怨敌，即欲伤害众多有情者，以及敌对、恶毒的力量。她还消除有害的思想与意图，以及死亡。
The inner meaning is the heroine destroyer of the ‘demons’, the one whose conduct is victorious over all. The wrathful look symbolises one who is included among the deities, exemplifying one who is a primordial awareness (jñanakāya) form being. Since she is the non-dual primordial awareness of bliss- emptiness, which manifests in order to frighten all those pitiful ones, she is the extremely fearsome lady. With both the primordial awareness and the primordial awareness body, she conquers, without exception, all the enemies, the obscurations. TURE means by following the swift path, one attains complete enlightenment. This is the result of the stage of samādhi of total illumination44 and so on until the twelfth bhūmi level.
内义是摧毁诸“魔”的勇母，其行为战胜一切。忿怒相象征她属于诸本尊之列，表明她是一位具本初智身（jñanakāya）形相的有情。她是乐空无二的本初智，为使所有那些可怜者畏惧而显现，因此她是极可畏的尊女。凭借本初智及本初智身，她无余降伏一切怨敌，即诸障。TURE意为循迅疾之道而得圆满觉悟。这是普明三摩地44等阶段直至第十二地的结果。
本篇原注
43
The Tibetan word for ‘demon’ is bdud (mara). Translated as ‘demons’, but means any negative force or obstacle to practising and accomplishing Dharma. The four maras (Skt. catvāri māra; bdud bzhi) are the four types of obstructive, 'demonic' forces (sometimes also translated as 'demons') which create obstacles to practitioners on the spiritual path. They have no inherent existence and are only created by the mind.
藏文的“魔”为 bdud（mara）。虽译为“魔”，其含义是任何阻碍修持及成就佛法的负面力量或障碍。四魔（梵语 catvāri māra；bdud bzhi）是四种在修行道上障碍行者的“魔性”阻碍力量（有时也译为“魔”）。它们没有自性存在，仅由心造作。
1) the māra of the aggregates (skandhamāra; phung po'i bdud), which symbolizes our clinging to forms, perceptions, and mental states as ‘real’;
1）蕴魔（skandhamāra；phung po'i bdud），象征我们执着色相、知觉及心态为“真实”；
2) the māra of the destructive emotions (kleśamāra; nyon mongs kyi bdud), which symbolizes our addiction to habitual patterns of negative emotion;
2）烦恼魔（kleśamāra；nyon mongs kyi bdud），象征我们沉溺于负面情绪的习惯模式；
3) the māra of the Lord of Death (mṛtyumāra; 'chi bdag gi bdud), which symbolizes both death itself, which cuts short our precious human birth, and also our fear of change, impermanence, and death; and
3）死主魔（mṛtyumāra；'chi bdag gi bdud），既象征截断珍贵人身的死亡本身，也象征我们对变化、无常及死亡的恐惧；以及
4) the māra of the sons of the gods (Sdevaputramāra; lha'i bu'i bdud), which symbolizes our craving for pleasure, convenience, and ‘peace’.
4）天子魔（Sdevaputramāra；lha'i bu'i bdud），象征我们对享乐、便利及“安宁”的渴求。
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Here Tāranātha is referring to the 11th Bodhisattva level, the samādhi stage of ‘total illumination’. The three samādhis (Skt. trisamādhi; ting nge 'dzin rnam pa gsum), an important aspect of generation stage practice presented in the Mahayoga tantras, are as follows:
此处，多罗那他指的是菩萨第十一地，即“普明”的三摩地阶段。三种三摩地（梵语 trisamādhi；ting nge 'dzin rnam pa gsum）是摩诃瑜伽密续中所说生起次第修持的重要内容，分别如下：
- the samādhi of as-it-isness (de bzhin nyid kyi ting nge 'dzin)
- 真如三摩地（de bzhin nyid kyi ting nge 'dzin）
- the samādhi of total illumination (kun tu snang ba'i ting nge 'dzin)
- 普明三摩地（kun tu snang ba'i ting nge 'dzin）
- the causal samādhi (rgyu'i ting nge 'dzin)
- 因三摩地（rgyu'i ting nge 'dzin）