"there is no body..." THE VAJRA HEART TANTRA, Part 9

As for the method of transferring one's impure body, speech, and mind into the realm of the three primordial wisdom vajras, small-minded people cannot accept pristine space, the great mystery of all the jinas, the absolute nature free of all extremes of conceptual elaboration, in which ultimately there is no body. By practicing in accordance with that reality, they are finally liberated into the realm of its essential nature. One's own body is instantaneously [transformed] into red Vajrayogini, with a blazing curved vajra-blade in her right hand subjugating all the three realms, and her left hand holding a marked skull cup displaying the three realms as ambrosia of the enlightened body, speech, and mind. With her legs in an advancing posture, she is a youthful maiden of sixteen years, her body beautifully adorned with the signs and symbols of enlightenment. [277] The braids of her hair are adorned with five kinds of precious substances and are beautified with a diadem, and her head is wreathed with various flowers. With a slightly peaceful arid slightly ferocious countenance, her body is visualized as appearing, and yet not inherently
established, in the midst of a blazing mass of rainbow fire. Its essential nature is empty and primordially not established as anything; but to forcefully counteract the delusion of clinging to it as a material composite, its emptiness is presented not as inside; rather, emptiness is imagined as the limpidity of the body. Imagining its limpidity inside in the center, as a means to subdue the vital energy and mind in emptiness, her hollow body is visualized as a pavilion of light. In its center is a hollow channel, a tube of light, which is white on the outside, symbolizing bliss, red on the inside, symbolizing clarity, and indigo blue in between, symbolizing emptiness. Its interior is empty and unobstructed, symbolizing the Spirit of Awakening; it is as long as a medium arrow shaft, and its surface has no width at all. Its upper end at the cakra of great bliss at the crown of the head is suddenly open, and its lower end below the navel is firmly closed like a joint in a bamboo. Its characteristics are that it is as straight as the trunk of a plantain tree, [278] as thin as a lotus petal, as clear as a sesame oil lamp, and as shiny as the sap from a teak tree. As a sheer emptiness, it abides in the essential nature of the dharmakaya.

On its right is the red roma channel, red on the outside and white on the inside. On its left is the white kyangma channel, white on the outside and red on the inside. The lower ends of both of them are inserted inside the central channel below the navel. Visualize their upper ends curving around the back of the ears and opening out through both nostrils. Know that those three symbolize the three embodiments.

The so-called five stacked cakras in that central channel have secondary channels: in the first cakra distinctly visualize thirty-two secondary channels, in the second, sixteen secondary channels, in the third, eight secondary channels, in the fourth, sixty-four, and in the fifth, twenty-eight secondary channels.(50)

However, ultimately the whole of samsara and nirvana is pervaded by the center of emptiness; the roma represents the primordial wisdom of its clear nature; and the kyangma stands for the great primordial wisdom of omnipresent compassion.51 All the aggregates, elements, and sense- bases are emptiness, which is primordially not established and non-local. The placement of emptiness in the center is taught as a basis for purification, but it is certainly not established. [279] The three embodiments are revealed as the three channels as great emptiness, which is primordially self-arisen. The nine yanas are revealed as remedies to purify the obscurations of ignorance, karma, and mental afflictions in the absolute nature.

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50 Those are the crown, throat, heart, navel, and genital cakras respectively.
http://www.american-buddha.com/vajra.heart.9.htm#THE VAJRA HEART TANTRA, Part 9
[Pp. 189-190]