This is a very complex and powerful prayer wheel. Looking at the sides of the barrel from top down: the first ring is a parasol, this covers and protects everything else. The next ring is a set of gold sun discs on a deep red background. This represents the seed mantra of the Vajra mind, HUM, the determination and resolve to obtain and keep the Vajra mind. The next ring is Zipaks and Victory banners linked together with royal jewels and the jewels are set under either a blue or pink trefoil outlined in gold and additionally the jewels are held in place by a trefoil. In each Zipak's mouth there is the blue 8-faceted magical jewel of Chakravartin. The trefoill represents the body, speech and mind of Buddha. The colors of the trefoil represent what is happening inside of the person, the blue is the death of passion, the pink is the awakening of compassion, the red background is a full awakening and transformation of compassion and a Buddha like mind. The royal jewels are those of a celestial Buddha, like you would see on Amitayus, the royal version of Amitabha.
The mantra on the sides is actually two mantras written in the Tibetan Holy text: they are two secret mantras: a short one and a long one. The short one is OM HAM KSHAH MA LA VA RA YA HUM PHET is the the main mantra of Kalachakra . By adding the OM AH HUM HOH to the shorter mantra of OM HAM KSHAH MA LA VA RA YA HUM PHET one gets the longer mantra. The four letters OM AH HUM HOH are the seeds for the vajra body, vajra speech, vajra mind and vajra wisdom. The practitioner of the Kalachakra yoga engages in the recitation of these seeds to purify his body, speech, mind and coarse mind. As a result of this the vajra body, vajra speech, vajra mind and vajra wisdom (subtle mind) will subsequently be attained.
The first four syllables OM AH HUM HOH of the mantra are the four vajra syllables of body, speech, mind and wisdom: OM is the vajra of body, AH the vajra of speech, HUM the vajra of mind, and HOH is the vajra of wisdom. These are the four vajra syllables. The next two syllables, HAM and KSHAH, are the seed syllables for the father Kalachakra (HAM) and, correspondingly, his consort Vishvamata (KSHAH). The subsequent syllable MA is the basis for the inestimable mansion of Kalachakra. The mansion is a threefold mandala: in the center there is the mandala of the mind, around that the mandala of the speech, and again around that the mandala of the body. These are the three mandalas of the mansion and it is represented by the seed syllable MA. The four syllables LA VA RA YA stand for the four elements of earth, fire, water and wind. In the mandala one can see the white border area, separating the outer from the inner. By meditating in accordance with the development stages of the Kalachakra tantra, the meditator purifies his body and manifests the vajra body (symbolized by OM). Similarly, AH represents the purified speech and the manifestation of vajra speech, HUM signifies the purified mind and the manifestation of vajra mind, and the manifestation of the subtle mind of the practitioner is vajra wisdom and corresponds to HOH. The purified body, speech, mind and subtle mind manifest as vajra body, vajra speech, vajra mind and vajra wisdom, and are symbolized by OM AH HUM HOH. The subtle mind is the subtlest aspect of consciousness. Consciousness manifests in different forms - coarse, fine, subtle, and subtlest. The subtlest form of consciousness is called vajra wisdom. This is one way how the meditation on the syllables can be conducted. HAM KSHAH and MA are representations of the two main deities, Kalachakra and Vishvamata, as well as the inestimable mansion.
The frame has 11 painted surfaces with the following puja, which is given in Tibetan followed by the English translation:
GAN DEN LHA GYE GON GYI TUG KAR NE ~ On the summit of a cloud which resembles a heap of fresh white curd
RAB KAR ZHO SAR PUNG DRAY CHU DZIN TZER ~ emanating from the heart of the Lord of 100 deities of TushitaI,
CHO KYI GYEL PO KUN KYEN LO ZANG DRAG ~ sits omniscient Sumatikirti, king of Dharma, together with his sons.
SE DANG CHE PA NE DIR SHEG SU SOL ~ I request them to descend to this place.
THE SEVEN LIMB PUJA
DUN GYI NAM KHA SENG TRI PE DE TENG ~ In the space before me upon a lion throne, lotus and moon,
JE TSUN LA MA GYE PE DZUM KAR CHEN ~ appears the venerable Guru smiling radiantly with delight,
DAG LO DE PE SO NAM ZHING CHOG DU ~ you, the supreme field for my faithful mind??s collection of merit.
TEN PA GYE CHIR KEL GYAR ZHUG SU SOL ~ In order that the teachings may flourish, I request that you remain for 100 aeons.
SHE JE KHYON KUN JAL WAI LO DRO TUG ~ The wisdom of your mind embraces the full extent of all that can be known.
KAL ZANG NA WAI GYEN GYUR LEG SHE SUNG ~ Your well explained teachings are the ear ornament of the fortunate ones.
DRAG PAI PEL GYI LHAM MER DZE PAY KU ~ Your beautiful body is illuminated by the glory of your fame.
TONG TO DREN PE DON DEN LA CHAG TSEL ~ I prostrate to you, whom to see, hear or recollect is meaningful.
YI ONG CHO YON NA TSOG ME TOG DANG ~ This ocean of clouds of mentally created and actual offerings,
DRI ZHIM DUG PO NANG SEL DRI CHAB SOG ~ refreshing water, various flowers, fragrant incense,
NGO SHAM YI TRUL CHO TRIN GYA TSO DI ~ lights, perfumes etc.,
SO NAM ZHING CHOG KHYE LA CHO PAR BUL ~ I offer to you, the supreme field for the collection of merit.
DAG GI TOG ME DU NE SAG PA YI ~ Whatever unwholesome actions, committed by body, speech and mind,
LU NGAG YI KYI MI GE CHI GYI DANG ~ I have accumulated since beginningless time,
KHYE PAR DOM PA SUM GYI MI TUN CHOG ~ especially transgressions of the three types of vows.
NYING NE GYO PA DRAG PO SO SOR SHAG ~ with strong, heartfelt regret, I confess each and every one.
NYIG ME DU DIR MANG TO TRUB LA TSON ~ By striving for much learning and understanding in this degenerate age
CHO GYE PANG PE DEL JOR DON YO JE ~ and by abandoning the eight worldly dharmas,
GON PO KHYO KYI LAB CHEN DZA PA LA ~ you made your favourable rebirth meaningful.
DAG CHAG SAM PA TAG PE YI RANG NGO O ~ Lord, in the great wave of your deeds we rejoice from the depths of our hearts.
JE TSUN LA MA DAM PA KHYE NAM KYI I ~ request you, exalted and venerable Gurus,
CHO KU KHA LA KHYEN TSE CHU DZIN TRIG ~cvwho have gathered clouds of wisdom and compassion in the space of Dharmakaya,
JI TAR TSAM PAY DUL JE DZIN MA LA ~ in accordance with the needs of the field of your disciples,
ZAB GYE CHO KYI CHAR PA AB TU SOL ~ let the rain of the vast and profound dharma thereby fall.
DAG GI JI NYE SAG PE GE WA DI ~ Whatever virtue I have accumulated by this practice,
TEN DANG DRO WA KUN LA GANG PEN DANG ~ May it benefit the Teachings and all beings.
KHYE PAR JE TSUN LO ZANG DRAG PA YI ~ Especially may the essence of the Teachings
TEN PAI NYING PO RING DU SEL JE SHOG ~ of the venerable Sumatikirti be illuminated forever.