o-rgyan-yul signifies the light of the heart (tsita sha yi sgron ma). The youthful body in a vase (gzhon nu bum sku), the radiant thig-le of primordial wisdom, dwells invisibly (nub) in the space of the vajra body, the inner ultimate sphere (nang gi dbyings).

chang is the outer ultimate sphere, the clearly appearing space, the cloudless sky. mtshams, the channel of the two outer and inner spheres, is the water light of the eyes (rgyang zhag ch’u yi sgron ma).

Through the water light of the eyes, in the outer ultimate sphere, appears the pure sky—blue, clean, with nets of rainbow rays beautified by circular thig-le, like mirrors. All these are the light of the pure ultimate sphere (dbyings rnam dag gi sgron ma).

Then, by gaining experience at that, the light of emptiness thig-le (thig le stong pa’i sgron ma) in red—clear, round, and clean—will arise like designs on water made by throwing a stone in a pond. These two lights (sgron ma) function as the ground, a container, or a house. They are both signified by the pa-dma (lotus).

ge-sar (pistil) signifies the vajra chain (rdo rje lu gu rgyud), which is the power of intrinsic awareness (rig gdangs). It is the essence of the light of self-arisen wisdom (shes rab rang byung gi sgron ma) and the self-radiance of the actual intrinsic awareness, primordial wisdom.

sdong-po (stem) signifies stabilization of the ultimate sphere (dbyings) and the intrinsic awareness (rig pa) by confining the power of intrinsic awareness (rig gdangs) in the realm of the ultimate sphere and pressing the point (gnad gzhi ba) through the thought-free natural mode of intrinsic awareness (rig pa rang bab rtog med). By getting experience in (la) those skillful means,

One will achieve the four confidences gradually and will accomplish the marvelous visions of the direct realization of the ultimate nature (chos nyid mngon gsum), the development of experiences (nyams gong ’phel), and the perfection of the intrinsic awareness (rig pa tshad phebs). After that, one will achieve the state of dissolution of (all dharmas into) the ultimate nature (chos nyid zad pa)—the supreme attainment, the state of vajradhāra—in this very life.

Then one will be inseparable from the Mind of Pa-dma ’byung-gnas, who is the primordial Buddha (Samantabhadra). So, “he is renowned as Pa-dma ’byung-gnas."

Though not moving from the state of evenness of the light of self-arisen wisdom, there will be spontaneous emanation of manifesting power (rtsal) of that self-arisen wisdom, in the form of many clear and moving rainbow rays, thig-le:s, and small thig-le:s in the space.

At that time all these developments are the mere power of intrinsic awareness. So, one contemplates on the luminous absorption of the four natural contemplations (chog bzhag bzhi) in the unmodified natural vision of original purity (ka dag).

By practicing like that, may I purify all the phenomena produced by the impure karmic energy into the expanse of indestructible primordial wisdom to attain the rainbow vajra body of great transformation (’ja’ lus ’pho ba ch’en po).