The country of Oḍḍiyāṇa signifies the vajra body, the extraordinary base of tantra.

In that vajra body, on the right side is the red ro-ma (Skt. rasanā) channel (Tib. rtsa, Skt. nāḍi) in which the sun energy (nyi ma’i rlung) moves about, decreasing the essence (Tib. thig le, Skt. bindu). On the left side is the white rkyang-ma (Skt. lalanā) channel in which the moon energy (zla ba’i rlung) moves about, increasing, cleansing, cooling, and pacifying the essence.

Between these channels, at the center [where the primordial wisdom energy flows]:

The lotus (pa-dma) signifies the eight-petaled dharmacakra of the heart (snying ka ch’os kyi ’khor lo), The pistil (ge-sar) signifies the essence (or semen), the vital essence of the five elements. The stem (sdong-po) signifies the dbu ma (Skt. avadhūti) or central channel in which the primordial wisdom energy (ye shes kyi rlung) flows about.

Within that cycle of channel, energy, and essence the extraordinary vital essence (dvangs ma) of the vajra body—and originating simultaneously with them from the beginning, like camphor and the smell of camphor, dwells the luminous essence (’od gsal ba’i thig le), which is unstained great bliss, the self-arisen primordial wisdom.

So it is very marvelous. This luminous essence is the inseparable union of bliss and emptiness that transcends thoughts and description, and it is the spontaneous accomplishment of the supreme siddhi, vajradhāra.

The primordial wisdom of realizing that luminous essence is renowned as the absolute, self-arisen Pa-dma ’byung-gnas (Padma-sambhāva).

That primordial-wisdom luminous essence, Padmasambhāva, is with many essences and energies (rlung) as its manifesting power (rtsal) of the great essence of primordial wisdom itself. These are manifesting in the space of the empty hollows of the central channel and smaller channels as their animations. If one applies the training on skillful means, the cycle of vajra body arises as the great blissful primordial wisdom of luminous essence.

“I will follow after you, and I will practice” signifies, first, that it is the training on understanding and accomplishing the nature of the vajra body; and second, the primordial wisdom of great bliss through the profound trainings with characteristics (mtshan bchas kyi rnal ’byor) of the perfection stage (rdzogs rim), which include practice on the heat yoga (gtum mo), the trainings through the supports of inner or outer vajra consorts. These trainings will bring the result of admitting the karmic energies and mind into the central channel, and realizing the state of illusory body, luminous absorption, and dream yoga, because of the force of physical exercises, discipline of energies, and mental concentration on the subtle essences (phra mo’i thig le).

Through the training of skillful means, one transforms all the existents into the attainment of the nature of the immaculate great bliss of the vajra body, and transforms them into the maṇḍalas of the body, speech, and mind of the Buddhas.

To attain the great bliss of the vajra body, all the habitual inclinations of the changing karmic energy—the cause of samsāric appearances, due to the mind defiled by thoughts with characteristics—dissolve into the central channel of changeless primordial wisdom, and are bound to the changeless great essence, the very ultimate sphere of the basis. So, come (attain) to the dharmakāya, the ultimate sphere of the basis.