English
The mind that possesses is pure from its very basis, without even an image. Because it purifies the nature that generates the illusion of the alaya consciousness, like impure muddy water, the true meaning of the alaya manifests. The nature of all dharmas, when the self-appearing nature of mind returns to its original state, is not like clinging to the sole aspect of freedom from elaboration and purity. When the self-awareness of the exhaustion of consciousness manifests, the characteristic of self-awareness is clear and uninterrupted, so the nature of the eight aggregates is not fixated upon, and thus it overcomes the extreme of existence. Because the appearance is uninterrupted, it overcomes the extreme of emptiness. Because it overcomes the two extremes, it is called the King of Complete Knowledge. Or, because it has power, it is called the King. Just as in the realm of a great king, all that is gathered is the king's power, so he has the power to transform it as he wishes. For example, even if a king commits a crime, there is no one to punish him. The eight aggregates are spontaneously accomplished in the nature of mind, and although the eight aggregates appear uninterrupted, they do not waver from the mind of enlightenment, and awareness itself appears to itself. Therefore, it gathers the extreme of existence into its power. Awareness is separate from all things, yet it appears as anything. Because it is self-appearing, separate from all actions, causes, effects, or efforts, it has power over non-existence. Because it overcomes the two extremes, it is called the King. In the time of contaminated existence, the eight consciousnesses are pure from the ground up, and the true meaning of the alaya manifests. When the suchness of all dharmas is perfected and the fruit is manifested, like darkness turning into light, the aggregate of wisdom is superior to the five uncontaminated aggregates. Because contaminated existence is the nature of illusion, the uncontaminated that is superior to the contaminated is the aggregate of wisdom. Even in the state of contaminated existence, there is nothing that is not included in the aggregate of consciousness. In the time of uncontaminated existence, samsara and nirvana, objects, mind, causes, and effects are all unconditioned, and the characteristics of all elaborations are absent and manifest. The eight aggregates are pure from the ground up, and the suchness of all dharmas is realized as the true meaning of the alaya. Just as space does not think of space, yet it does not go beyond space, the spontaneously accomplished fruit of the dharmakaya is the most excellent or supreme among all knowledges.
Chinese
由于没有脱离那个转化，所以是殊胜智慧的蕴。如果问，为什么识蕴要与智慧结合呢？因为依靠识而生智慧。因此，要理解色蕴的意义，也必须依靠识。八识聚显现为各自的境是轮回，八识的基彻底清净，自然成就为殊胜智慧，就是解脱涅槃成佛。因此，轮回和涅槃也只是证悟与未证悟的差别而已。如此这般，达到究竟意义的，以大悲为自性，显现为利他的是，《意集经》中说：五显现，五出现，五调伏解脱。意思是五蕴的处所清净，显现为五部佛的形象。五蕴之中，识蕴是四蕴的根本，是金刚部不动佛。在显现为形象的时候，从“身无前后”开始，被读作具备身语意不可思议的三首。世尊如来是识之王，不动佛的身相，显现为妙相之花结成果实。身色是心不变化的象征，是蓝色的。名号是心于法身不为二边所动，所以名号即是那个。心显现为名号的时候，是自生智慧，作为具备五种智慧的象征，是五尖蓝色金刚杵。语显现为字的时候，显现为吽（ཧཱུྃ，Hum，hūṃ，吽）字或颠倒的ཐ（tha）。所谓如来色之王，一般的分类都在识之前面已经说过了。如果压字，那么如来等与前面所说的一致。所谓色，根本是心性，远离戏论的相，不灭，显现为色蕴。在没有证悟的时候，所谓王，就是十五种大色，也就是四大种色，是地水火风四者，是所有器情世界的因。因为是实际存在且包含一切毁灭的，所以是色。果色有十一种，眼根等五种，以及其对境色等五种，共十种。非能辨识的色是存在的，因缘所生是可毁灭的，是不可见的。
English
Since there is no separation from that transformation, it is the aggregate of superior wisdom. If asked, why is the aggregate of consciousness combined with wisdom? Because wisdom arises from relying on consciousness. Therefore, to understand the meaning of the aggregate of form, one must also rely on consciousness. The eight consciousness aggregates appearing as their respective objects is samsara, and the basis of the eight aggregates being completely pure, spontaneously accomplished as superior wisdom, is liberation, nirvana, becoming a Buddha. Therefore, samsara and nirvana are merely the difference between realization and non-realization. Such is the nature of great compassion that attains the ultimate meaning, appearing for the benefit of others. In the Gongdu it says: Five appear, five arise, five subdue and liberate. This means that the five aggregates, with their places purified, appear as the forms of the five Buddha families. Among the five aggregates, the aggregate of consciousness is the root of the four aggregates, and is the Vajra family, Akshobhya. At the time of appearing as a form, starting from "the body has no front or back," it is read as having three heads, the body, speech, and mind being inconceivable. The Bhagavan Tathagata is the king of consciousness, and the form of Akshobhya appears as the flower of the marks bearing the fruit of the exemplifications. The color of the body is blue, as a symbol of the unchanging mind. The name is that the mind does not move to either extreme in the Dharmakaya, so the name is that itself. When the mind appears as the name, it is self-born wisdom, and as a symbol of possessing the five wisdoms, it is a five-pointed blue vajra. When speech appears as a syllable, it appears as Hum (ཧཱུྃ，Hum，hūṃ，吽) or an inverted Tha (ཐ). The so-called Tathagata, the king of form, the general classifications have already been discussed before consciousness. If you press the syllable, then the Tathagatas and others are consistent with what was said before. The so-called form, the root is mind-nature, free from the signs of elaboration, unceasing, appearing as the aggregate of form. At the time of non-realization, the so-called king is the fifteen great forms, that is, the four great elemental forms, earth, water, fire, and wind, which are the cause of all containers and contents. Because it actually exists and includes all destruction, it is form. There are eleven resultant forms, five such as the eye faculty, and five such as their objects, form, etc., making ten. Non-discriminating form exists, is destructible by conditions, and is invisible.
Chinese
就像是别解脱戒一样。那些连同类别是：因为与眷属一起，所以是国王，即是邪分别的自性。从了悟意义的层面来说，国王有两种：胜过二边和能自在。胜过二边是说，觉性菩提心平等性，远离有无二边，不灭，显现为十五大身，从而胜过空性的边。仅是显现时，由于未从法界中移动，所以胜过实有的边。以能自在而胜过是说，心的法性，一切法的真如，不灭，虽然显现为十五大身，但无有能显现和所显现。心性之自性中任运成就且不可思议，是自在转变的能自在，远离一切边，在空性边见到。觉性自显不灭之法任运成就，是空性自在，是究竟的法身大身。色蕴如此任运成就而显现圆满是：无漏则是增上戒蕴，有漏的戒律依赖于色而生。以无漏戒，无有基础的生灭，蕴在心性自性中任运成就则圆满，果位法身之自性中，没有退失，根本清净，没有退失和平等的名言是：超胜于平凡，所以称为增上戒蕴。与色蕴结合的理证是：色蕴具有戒律的基础和处所，具有不相符和相符之处。通过证悟，色清净为自生智慧时，色和戒律以及退失与未退失一切在心性中显现，虽然没有特意守护的界限，但连微小的退失也没有，是增上戒蕴的自性。在那样的意义任运成就之时，他显现的事业不灭而生起的特征是：从没有身前和身后，到具有三面的特征。薄伽梵毗卢遮那佛，身色白色，以妙相和随好而照耀显现，如镜般的智慧，身之自性，自生智慧，是明亮且不灭的自性，称为毗卢遮那佛。
English
It is like the vows of individual liberation. Those, along with their categories, are: because they are with retinues, they are kings, which is the nature of wrong conceptions. From the perspective of realizing the meaning, there are two kinds of kings: those who overcome the two extremes and those who have power. Overcoming the two extremes means that the wisdom of the mind of enlightenment, the equality itself, is free from the extremes of appearance and emptiness. It is unceasing, appearing as the fifteen great bodies, thus overcoming the extreme of emptiness. In the mere appearance itself, since it does not move from the realm of reality, it overcomes the extreme of existence. Overcoming through empowerment means that the nature of mind, the suchness of all phenomena, is unceasing. Although it appears as the fifteen great bodies, there is no appearing or appearing subject. Spontaneously accomplished and inconceivable in the nature of mind itself is the empowerment of self-transformation. Being free from all extremes is seen at the extreme of emptiness. The spontaneously accomplished dharma of self-appearing, unceasing wisdom is the empowerment of emptiness, the ultimate great dharmakaya. The complete manifestation of the spontaneously accomplished form skandha is: without outflows, it is the superior skandha of morality. Morality with outflows arises dependent on form. With morality without outflows, the arising and ceasing without a basis, the skandhas spontaneously accomplished in the nature of mind itself are complete. In the nature of the resultant dharmakaya, there is no degeneration, the basis is pure, and there is no term for degeneration and equality. It is superior to the ordinary, therefore it is called the superior skandha of morality. The reasoning combined with the form skandha is: the form skandha has the basis and place of morality, and has dissimilar and similar aspects. When form is purified into self-arisen wisdom through realization, form, morality, and all degeneration and non-degeneration appear clearly in the nature of mind. Although there is no specifically guarded boundary, there is not even a subtle degeneration, which is the nature of the superior skandha of morality. At the time when such meaning is spontaneously accomplished, the characteristic of the unobstructed arising of the activity of other appearances is: from having no front or back to having the characteristic of having three faces. The Bhagavan Vairochana, with a white body, appears blazing with marks and signs. The mirror-like wisdom, the nature of the body, the self-arisen wisdom, is the nature of clarity and non-cessation, and is called Vairochana.
Chinese
，由于智慧本身远离了两种边见的过失，所以身色是白色的。如果心中显现为轮，这是为了调伏众生的相续，通过身来转法轮的标志。语为种子字的话，是身的种子字嗡（藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）或者达洛。如来感受之王，这与前面相同。感受是苦乐舍三种，对于好的境产生贪恋是乐，对于差的境产生嗔恨是痛苦，对于中等的境什么也不产生是舍。这也是通过六根对六境进行执著，从境的角度产生，所以六乘三是十八。这是因为与分别念之轮相应，所以是王。普通人在轮回之地，如果通过此乘了悟心性平等性的意义，那么感受六乘三是十八不会停止，仅仅是显现的时候，心性自然成就，超越了事物的边。心性远离一切边，从不停止而显现为感受的集合，所以超越了空性的边。以那个意义来掌握，所以是王，即感受不停止而自显现也是心性自然成就，所以没有去往轮回的方向，从而掌握了超越痛苦。然而空性没有去往超越痛苦的方向，从而掌握了超越痛苦。了悟如此意义，在穷尽道的力量的时候，感受的蕴清净于处，称为不可思议的感受，是果法身。如黑暗变为光明一样，对于无漏的五蕴，加上增上定蕴，感受三种自然成就为心性，因为没有执著于境和有境，所以即使没有丝毫的努力，虚空也不会超越虚空，意不变于三时，这就是定，也称为远离一切分别念的不可思议的感受。从如此意义中，自显现显现于所化众生面前的时候，从没有前面和后面到具有三面的所有特征都圆满的宝生佛身，身色黄色，具有相好。