Please click on this link to download :
Further teachings on Chenrezig practice can be seen at :
(Comments : As a sign of the decline in positive thinking of all beings, there have been many problems surfacing in this world. As an individual, we can help in our tiny way by reciting the mani mantra and dedicating it with the force of our love and compassion. If we do this collectively, then the problems will lessen and our collective merits will increase, thereby providing the auspiciousness for further virtuous solutions and endeavors to arise. If one believes in Dharma and cause-effect, there is no better way to engage in action than by reciting the mani mantra with a strong wish for the benefit of others.
Why do I say that there is no better way? Firstly, of course, one can engage in all sorts of social, political, environmental actions, but without engaging in the methods that purify the REAL causes of all problems, ie, the negative thinking of beings, all actions have a very limited effect and even when it has a very strong effect, how pervasive and lasting it can be is very hard to say. Not to mention if one is dogged by all kinds of obstacles in carrying out one’s plans and/or creates all kinds of other negativities while carrying it out. Without removing the causes, many changes are cosmetic and superficial.
Secondly, in order to have a practical course of action that benefits others, one requires great wisdom, nowadays, we see many acts in the name of helping but which have many harmful side-effects, or which may be misinformed or misguided acts of benevolence. This is happening so often that a term is coined for it : ‘idiot compassion’. So we should be circumspect in the ways we want to provide help to others.
Thirdly, many people are living at a very hectic and even frenetic pace of life. There is no time to provide any kind of help to others even if we may have the heart for it. Time, energy and ability are factors that are against us. So we need a method that is easy and simple to do.
Fourthly, there are those who may say that the mani practice is too simple, that we should resort to more colorful, intricate and extensive practices or ceremonies to help this world. That may be true and i am not denying the efficacy of such practices. But for many of us, what is practicable and suitable to our capacities and level of insight is simple heartfelt prayer. Sometimes, simple and clear methods give very definite and direct results beyond our imagination.
Here is a very good teaching by Garchen Rinpoche and in my next post, i will include another teaching on the Chenrezig practice. As a starter, I aspire to recite 100,000 mani mantras for the benefit of all beings within the next few days. This is my sincere aspiration and offering. It may be quite insignificant in the face of the kind of problems and obstacles this world is facing but mind has an infinite capacity and as love and positive thinking can transcend all limitations, please do not underestimate any effort. Please do try to do something yourself and encourage others to do so. The mantra OM MANI PADME HUNG is so simple yet profound. It has the potential to clear all obstacles, sicknesses and liberate beings from the sufferings of the samsara. It is a wish-fulfilling jewel that can accomplish your wishes. We should not belittle this practice, think of impermanence and do ourselves a deep favor by accumulating this mantra. )
About the Mani practice: Chenrezig is practiced throughout all the Buddhist lineages. Chenrezig has the nature of compassion. In the Drikung Kagyu lineage, the Chenrezig 100 Million Mantra Retreat is an old tradition that remains unbroken since the time of Lord Jigten Sumgon until the present day. Also, Mani pills are blessed in these retreats, as such retreats have the power to multiply the power of the mani pills. This also is an unbroken lineage. The more Mani mantras we recite, the more love will increase in the minds of sentient beings, the more hatred will decrease. The minds of beings will become peaceful and happy, which will also help one’s country. If the minds of humans become peaceful and happy, then also the minds of spirits will become peaceful and happy. The Mani mantra practice is supreme in order to bring about peace and happiness. Therefore, the Mani Retreat is conducted throughout all the Drikung Kagyu centers in the world. This is the lifeforce of our lineage and we must uphold it.
For example, the Mani wheel at Gar monastery was brought by the Chinese Princess Wenchen as a dowry to the king Songtsen Gampo. It was Gar minister who brought the princess from China to Tibet. Since that time, the wheel spins day and night.
Of all the prayer wheels, the Mani wheel is most important because by this, love and compassion will arise in the minds of all beings, their self-grasping will diminish.
All the Tibetan leaders are also strongly connected to Chenrezig. They are said to be emanations of Chenrezig. The Buddha Shakyamuni himself gave a prophecy to Chenrezig to protect the snowy land of Tibet in the future. Up until the present Holiness the Dalai Lama, all leaders of Tibet have been emanations of Chenrezig.
Chenrezig is the father of all deities and his nature is love and compassion. Whoever possesses great compassion can said to be an emanation of Chenrezig.
To engage in the Mani Retreat every year brings great benefit to the world. It pacifies the outer elements and balances the inner minds of sentient beings. Outer natural disasters, such as earthquakes, floodings and so on, will lessen.
Today, i would like to share a short practice on Chenrezig for anyone who wishes to do this practice. It was written by the Holy Mahasiddha Drubwang Konchok Norbu Rinpoche (left). Many people have heard of this master who recently passed into parinirvana in 2007. He belongs to the Drikung Kagyu Tradition and has attained complete enlightenment due to his efforts in one life. A contemporary Milarepa, he did retreat for more than 30 years in difficult circumstances and almost no resources. Many great masters like the Dalai Lama, Garchen Rinpoche, Drikung Chetsang Rinpoche, Khenpo Tsultrim Gyamtso Rinpoche deeply respect his accomplishment. One of the unique thing about Drubwang Rinpoche is that due to a prophecy he received from Guru Rinpoche in a direct vision, he would only teach people to do the recitation of the mani mantra almost exclusively. Sometimes he also advises people to recite the Guru Rinpoche mantra and the Amitabha mantra (these three mantras are collectively the mantras of the 3 kayas or 3 dimensions of a enlightened Buddha mind).
Drubwang Rinpoche completed more than 12 cycles of 100 million mani mantras himself and he has always widely and fearlessly proclaimed that the mani mantra is the all-sufficient and complete practice in itself. That the mani mantra is the Buddha, that the mani mantra can bring us to realize our true nature of the mind (the inner Buddha) and it can eradicate all the past karmic obscurations and bring us to the pureland. Especially he has always emphasized that the benefits of the mani mantra, though not obvious now, would be extremely potent and beneficial after our death. Rinpoche said that for busy people like us with little inclination for more complicated practices, the mani practice can be a most helpful companion in our lives and we should recite the mantra all the time, everywhere. Rinpoche would even recite this mantra in his sleep.
Now, i will write abit about this precious mantra. It has been stated that any other form of virtue carries the danger of being destroyed by the power of aggression or other emotions, whereas the recitation of the mani mantra cannot be destroyed by any external, internal or secret force. There are two kinds of merits: perfect and ordinary merit. Perfect merit can only be attained if the three excellences of pure motivation of Bodhichitta, pure main practice free from conceptualizations and pure dedication are present in the act of virtue. However, for the mani mantra, just reciting it is naturally perfect all by itself. There is limitless benefit in reciting this mantra.
Moreover, reciting this mantra is:
In the Sutra designed as a Jewel, it is mentioned that recitation of this mantra will:
Guru Rinpoche also said,
The mantra OM MANI PADME HUNG is the embodiment of all the Buddhas’ heart, the root of the eighty-four thousand teachings of the Buddha, the essence of the Five Buddhas, and the essence of the secret holders.
To the knowledge of me, Padmakara,
A teaching more profound and more swift (than this practice of Chenrezig and mani mantra)
Has never been taught by the Buddhas of the three times
Lord Avalokiteshvara also said:
Be motivated by faith, devotion and compassion…
Whatever appears is the form of Avalokiteshvara, in whom all victorious ones unite;
audible sounds are the sound of the six-syllable essence mantra
the absence of any ultimate conceptual reference-point is the uncontrived realm of bodhicitta
Never be separate from these three key points;
continually recite aloud the six syllable mantra- that alone is sufficient
When the dakini Dawa Drolma went to see the enlightened master Drimed Khakyod Wangpo in the pureland of Guru Rinpoche, he offered her this advice:
Be vigilant in your devotion
Seeing the lama as the Dharmakaya of Buddhahood
Understanding the six classes of beings to be your parents
Be vigilant in your practice of virtue
Not tarnishing anything you undertake with selfish vested interests.
Be vigilant in your mantra repetition and meditation practices,
Not falling under the eight worldly attitudes,
Understanding the six syllable mani mantra alone to be sufficient for your practice
Be vigilant in your formal practice, subsuming everything within your own true mind.
Don’t make mistakes, don’t make mistakes!
If one recites the mani mantra 1000 times per day:
Here is the sadhana practice of Chenrezig composed by Drubwang Rinpoche. It is short, anyone can practice it and the benefits will be immense. Especially if you can do it till the end of your life. Please don’t don’t don’t underestimate this simple and most incredibly effective practice.
More on Drubwang Rinpoche’s teachings:
More on Mani mantra from this blog:
This is a true story about a Singaporean disciple of Dzongsar Khyentse Rinpoche facing death. I cut and paste it here to share. It is a very good teaching for all of us… in many ways.
I’m sending this story on behalf of Cheau Ho, the wife of Tay Tuang Mee (TM). TM had just passed away on 23 March 2006. His wife would like to thank everybody who had been around to support them. She would also like to convey her special thanks to Emily for her ability to relate Rinpoche’s instructions to her in such a calm and clear voice and for reporting so accurately about TM’s condition to Rinpoche.
With the help of my Dharma friends Frank Lee and Ng Ching Ee, I have written this story based on Cheau Ho’s account of what had happened. It is our wish that the story would serve as an inspiration to all readers and motivates everyone to practice hard.
Cheau Ho would like to request that all merits be dedicated to TM, for him to meet Rinpoche again as soon as he has taken rebirth and continue to receive teachings from him.
Please feel free to circulate it to whoever whom you think may benefit from it.
Best wishes, Jing Rui
I never imagined that this would happen. Just two months ago I was still thinking to myself, “Though it’s been taught that life is full of suffering, things are actually going quite well for me.” Little did I expect that just two months down the road, everything in my life changed drastically – my husband, my spiritual friend, the loving father of my two young kids, left us all in a sudden.
On 24 Feb 2006, TM was diagnosed to have jaundice. On 27 Feb 2006, he was admitted to the hospital for cirrhosis (hardening of liver).
We immediately sent email to our root guru, Dzongsar Khyentse Rinpoche, to request for his advice. We were not sure if Rinpoche would read the email, as he was undergoing retreat at that time.
Just within a week, the doctor informed us that TM’s kidney was failing too. We were told that TM may need to go through dialysis. This made me really anxious and afraid, as I was aware that dialysis was a very painful process and I really did not want TM to go through such torment.
I frantically sent several emails to Rinpoche again, requesting him to help TM. However, we still did not receive any reply. Feeling very desperate, I suggested to TM that we could approach other teachers/Rinpoches to help him. However, TM rejected the suggestion. He said firmly, “All the blessings and teachings given by Rinpoche (root guru) would be enough for me. If all these still don’t help, then nothing else could work.”
Not long after that, I received a phone call from Ang, who passed me the message that Rinpoche asked me to call him up. I called Rinpoche and we spoke through the help of Emily. (Rinpoche was not able to speak directly to me as he was still in retreat.) I was advised to offer $1000 to the giving of life (animal release) in the name of TM.
I still vividly remember that on the morning before the animal release, the doctor warned me that TM’s kidney was in pretty bad shape.
To our surprise, on the same day after the animal release, we were informed that TM’s kidney unexpectedly responded to the medication and turned around. Furthermore, the liver condition had stabilized!
Meanwhile, Rinpoche also requested OT Rinpoche (Orgyen Topgyal Rinpoche) to conduct a Amitayus Drubchen for TM.
By the third week of March 2006, TM’s lungs were infected (pneumonia) and he had to rely on the ventilator to breathe. I felt extremely helpless as I watched TM’s situation deteriorate day by day. I was at my wits’ end. As I walked along the same corridor to see the doctor everyday, my heart was thumping madly, my head was swirling and my body felt so light that it as if I was floating. Everyday, it was as though I was walking on the road to hell. I felt like I was going crazy.
Rinpoche was my only source of hope then, and I desperately clung on to this source of hope. It was only until now then I realized that Rinpoche had been dropping me many hints that TM was not going to make it.
Rinpoche told me several times that the MO (divination) was not good. However, I was not ready to listen to this. Everyday, I kept begging Rinpoche to do more pujas for TM. I was literally trying to “squeeze out” some hope or good news from Rinpoche.
Seeing my denial, Rinpoche tried to wake me up, “I should really tell you the truth. The MO is really no good. You have found the best doctor and we have done a lot of pujas for him. You have done the best for him in Singapore, and I have done the best for him in India.”
Still, I was not able to hear Rinpoche’s message. Unable to accept the pending loss of TM, I persistently requested Rinpoche to conduct pujas for TM. Finally, Rinpoche said, “Let’s wait for the MO to turn better before we do anymore puja.”
Now as I recall these messages, I still feel deeply moved by Rinpoche’s kindness. He was so skilful at helping me slowly understand and accept the fact that TM would never come home with me anymore.
At this point, TM was also beginning to lose spirit. Rinpoche encouraged him by saying, “If you can be a bit better, you can come and see me in Taiwan with a bit of hardship.” This really motivated TM to become strong again.
Amid all the fear and anxiety I faced everyday, there were occasionally some encouraging signs. On 19 March 2006, TM told us that he dreamt of dakas coming and bringing him around Orchard Road (where the hospital was located). They even offered him food which was in the form of air. We continued to support TM by reminding him to practice and chanting alongside with him.
By 21 March 2006, TM was gradually running into confusion. Just before he slipped into coma, TM suddenly asked me, “Where is my Vajrasattva?” I told him that it’s ok, I’ll chant Vajrasattva together with him.
When I contacted Rinpoche, he assured me that the “MO did not give up”. He instructed me to start chanting Om Mani Padme Hung for TM and to remind him of his Guru and his teaching.
By then, TM already became unconscious. He tried to pull off his mask and behaved very erratically. It was only when we got him a MP3 player which played the Om Mani Padme Hung chant repeatedly, then he began to calm down. We chanted by his bedside and constantly reminded him of Rinpoche and the teachings he received.
Even in his state of unconsciousness, we noticed that TM kept moving his legs to the Sadhana position. I posted TM the question, “Are you doing Sadhana?” To my surprise, TM nodded his head, even though he was already in coma.
On 22 March 2006, I was informed that TM’s kidney had failed to function and that he had to be fed by tube only.
On 23 March 2006 morning, the doctor requested to see me immediately early in the morning. I had a feeling that the doctor wanted to pull off the plug on the life support system. As such, I called Rinpoche to ask for his advice. Rinpoche told me not to pull off the plug.
I plucked up the courage to visit the doctor, who asked whether or not I wanted to resuscitate TM should his lungs collapse. I checked with the doctor whether or not I would be killing TM. The doctor informed me that TM was now fully reliant on the ventilator and there was no way for him to live on, so should his lungs collapse I would not be killing him. Realizing that there was no other way to sustain TM’s life and hoping to shorten his pain, I told the doctor not to revive TM.
After that, I immediately called Rinpoche to double check if I made the right decision. It surprised me when Rinpoche told me that I should resuscitate TM at least two times and make sure that the doctor does not pull off the plug! Rinpoche also told me very specifically that I must continue to chant Om Mani Padme Hung for TM and keep reading a message to him from Rinpoche.
“Tuang Mee, death is happening to you. But do not worry, this is just another dream. You will see lots of vision and hear all kinds of sound. Just think of your root guru and Avalokiteshvara. Let go of all your attachment to your family and home. Chant Om Mani Padme Hung.”
Following this phone call, I quickly informed the doctor that I’ve changed my mind and I wanted the hospital to resuscitate TM should his lungs collapse.
My relatives and I then took turns to chant Om Mani Padme Hung with TM. I would also read Rinpoche’s message to TM at regular intervals. Having to reading the message was an extremely agonizing and heartbreaking experience for me, as I really could not accept that death was happening to TM. However, upon hindsight, I realized how fortunate TM was – to have his guru tell him that he was dying and reminding him to let go of his attachment. It also helped me gradually to come to terms with the fact that TM was leaving us and I had to let go of him for his own benefit.
It was only after TM’s death then I learnt that on the morning of 23 March 2006, Rinpoche instructed some students, asking them to visualize him as Avalokiteshvara and chant Om Mani Padme Hung to dedicate to TM. He also stated that TM would pass away either on 23 March or 24 March 2006.
In the afternoon, one of Rinpoche’s students came to visit us. He brought along two lamas who blessed TM and chanted for him. They also brought some precious nectar pills that were blessed by HH Dalai Lama. However, I thought that TM just did not have the merits to consume the nectar pills as he was no longer able to take in any solid food. At that point in time, the nurse brought in a bowl of water to feed TM through the tube. My Dharma brother suddenly thought of a brilliant idea – he crushed the nectar pills and mixed them into the water – and we requested the nurse to feed TM with the “nectar pill solution”.
Just about an hour after TM took the nectar pills, his lungs collapsed for the first time. As instructed by Rinpoche, we got the doctors to resuscitate him. After they managed to revive him, the doctor told me that it was quite a miracle for TM to survive given his current state.
Because of this first collapse, TM was transferred from the common ward into the critical care unit, where he has a room by himself. This allowed us to chant Om Mani Padme Hung loudly inside the room, without having to worry about disturbing other patients. This gave us the conditions to chant for him and even to place an electric prayer wheel above his head. If we did not revive him, TM would have died in the common ward, where we would not have the opportunity to do all these for him.
About two hours later, TM collapsed for the second time. We requested the doctor to resuscitate him again.
At 7pm, TM collapsed for the third time. Not wishing to give up, I requested the doctor to revive him again. However, the doctor told me that nothing else can be done, as they had already set the medicine and the life support machine to the maximum. With support from friends and relatives, I continually chanted for TM and read him Rinpoche’s message.
Finally, at 10.45pm, TM took his final breath. I called Rinpoche but he did not pick up the phone. At that instant, I was very sad and thought that Rinpoche had given up on TM.
However, a few minutes later Rinpoche returned call. I told him that TM had left. Rinpoche said that he knew and he was actually in the midst of doing a puja for TM. As Rinpoche was talking to me, I could hear the sound of bells and chants in the background. Rinpoche also told me that he had to do a Phowa for TM immediately.
About ten minutes later, Rinpoche called me again. He told me that he had done the Phowa for TM and that he was confident that TM will take a good rebirth. Rinpoche then instructed us to chant Namo Amitabha for TM.
We continued to chant for TM for about an hour, before we had to move TM’s body to the funeral parlour. This arrangement was only possible because we followed Rinpoche’s instructions to revive TM, which led him to be transferred to the critical care unit. If we had allowed him to die without reviving him, we would have been asked to move his body immediately.
After we moved to the funeral parlour, we continued to chant into the night. By then, my relatives and I were all physically and emotionally drained. To our surprise, a group of Rinpoche’s students appeared at about 3am to take over the chanting. It was such a great relief to me. It must be due to Rinpoche’s blessing that all the right conditions and support came in at the right time.
After we completed eight hours of chanting, we even saw a rainbow appear on the West side of the sky.
Going through this whole process with TM was a very painful and tormenting experience for me. I am especially thankful to Rinpoche for his strong compassion and kindness to us. He was a shoulder to me during this whole period. He was so skilful at encouraging and motivating me. Rinpoche said that he was more worried for me than for TM and advised me to take care of myself. He told me that TM’s life force was still there. This really gave me the strength to go on, as I thought that only by taking care of myself, then would I be able to take care of TM if he recovered. It was only until later when I was more ready to listen, then Rinpoche explained to me the full picture – that TM’s life force was still there, but his merits to live were already exhausted.
I remember that every time I talked to Rinpoche over the phone, he was always in a puja. I realized that sometimes when Rinpoche used the hand phone during pujas, he was actually answering to urgent calls like mine. I felt very touched, as Rinpoche was not concerned about how other people attending the puja perceived him, he only cared about what people needed from him – in this case, he attended to our need for his guidance and disregarded how other people might view him should they see him constantly using the hand phone during puja. I also felt ashamed of my own expectations that Rinpoche should be very strict during pujas and that I always wondered why Rinpoche would be answering phone calls. I realized how selfless Rinpoche is at helping people!
“The very path you are given is the hindrance.
We love our theology. We love our ideas.
Buddhism is a path of *undoing*.
Removing the dirt is enlightenment.
We do not gain anything.
We *lose everything*.”
– Dzongsar Jamyang Khyentse Rinpoche
Extensive teaching by the First Karma Chakme Rinpoche on the merits of Prayer Wheels with more quotations. Click above to download PDF.
THE BENEFITS OF THE PRAYER WHEEL
The Source of the Practice of the Mani Wheel
As the great master Nagarjuna was predicted by the Great Compassionate One: “In the naga’s country in the palace of the King of Nagas, the bodhisattva possesses one very powerful Dharma wheel. Just by seeing, hearing, touching, or remembering the Dharma wheel, you will quickly be liberated from the suffering of the lower realms. With this you will produce extensive works for sentient beings.”
The Limitless Light Buddha Amitabha said: “For the benefit of sentient beings of the degenerate age, I have explained the benefits of the mani wheel. The one who practices while turning equals the fortune of the thousand buddhas.”
The Founder Savior, the unequalled Shakya King, told the bodhisattva Dripa Namsil: “It is more beneficial to turn the Dharma wheel one time than [to be] a meditator of highest capacity who engages in one-year retreat on the essence meaning of mantra. It is more beneficial than [to be] a middle capacity meditator who does retreat for seven years or a lower capacity meditator who does a nine-year retreat.”
Manjushri said: “The four protectors and the ten direction guardians will protect you from all obstacles, from all directions and corners. The negative karma of the lower realms, the five uninterrupted actions, and the ten non-virtuous actions are purified. You will travel to all the pure lands of the buddhas, and in the Blissful Pure Land. You will be reborn on the lion’s throne in the lotus heart of the Blissful Pure Land. You will perform the actions of all the buddhas in all directions.”
Manjushri said: “This great Dharma wheel protects you from all the harm-givers, devas, spirit possessions, from the nagas down below, from Steno in the middle, and from the multitude of yakshas.”
From The Peerless Wish-Granting Jewel Tantra: “The person who turns this wheel which possesses OM MANI PADME HUM will be blessed by all the gurus, the deities will grant realizations, those gone to bliss will pay attention to him or her, and the Dharma protectors will eliminate all obstacles.”
From The Will of the Action of the Compassionate Eye Loving One: “Each time you turn this OM MANI PADME HUM Dharma wheel equals the number (of the mantra) of the approximation retreat.”
The benefits of establishing the Dharma wheel in earth, water, fire, and wind: “When you put this great wheel OM MANI PADME HUM up in the wind, all those sentient beings who are touched by the wind and all those migrators abiding in the direction of the wind will be liberated from the sufferings of the lower realms.
When you place the Dharma wheel in the fire, any sentient being who smells the smoke and all those migrators who see the light of the fire will be liberated from the sufferings of the lower realms. If you place the Dharma wheel in the ground, all those migrator beings who receive the dust and the sentient beings abiding in that ground will be liberated from the sufferings of the lower realms. If you place the Dharma wheel in water, all those sentient beings abiding and drinking the water will be liberated from the sufferings of the lower realms.”
Therefore, the fortunate capable beings turn the great Dharma wheel upright: the highest intelligent person will achieve enlightenment and work for sentient beings; the middle capable being will achieve fortunate rebirth and join the holy Dharma; and the lowest capable being will achieve good rebirth, separate from the ten non-virtuous actions. If you place the Dharma wheel at home and turn it, the migrator beings abiding in that house will be liberated, and the home will become similar to the Potala (Pure Land of Chenrezig). At the time of death, if you place the Dharma wheel with OM MANI PADME HUM next to your head and make requests with intense devotional mind, without need of practicing powa (transference of consciousness) your consciousness will be transferred in one instant to the heart of the Compassionate One. Therefore, without qualms of a two-pointed mind in this profound supreme Dharma wheel, one should cherish it, build the Dharma wheel with perseverance, and turn it with an intense wish.
The Savior Loving One Maitreya said: “If you offer good divine robes to the profound Dharma wheel, you will receive good clothing for 500 lifetimes. Due to the merits of having offered the hook to the profound Dharma wheel, you will be able to go through all the paths of liberation. By the merits of offering the hanging weight, you will become the savior of all migrator beings. You will accumulate more merits than having recited 100,000 times 10,000,000 mantras. The titans and the harm-givers will prostrate to you. You will control human beings, wealth, and food. All your connections will become meaningful, and sentient beings touched by your shadow will be liberated from the lower realms.”
If you offer various needs – food and so forth – to this Dharma wheel with OM MANI PADME HUM, you will become the thousand wheel–turning Dharma king, enjoying whatever you wish. And at the end you will meet the Superior Compassionate Eye Looking One. For those fortunate beings who reveal this Dharma wheel possessing OM MANI PADME HUM to others, or explain or spread the teachings of this wheel, it is like spreading the teachings of the buddhas.
From The Tantra Possessing the Lotus Garland: “In short, all the accumulation of vices, defeats, downfalls, and so forth will be purified without effort. One is liberated just by seeing and hearing.” From The Tantra of the Circle of Six Thousand: “Even for the person who turns this precious wheel, any sentient being who sees, hears, remembers, or touches him or her completes the 2 merits, purifies defilements, and achieves enlightenment.”
From The Sutra of the Great Chu Lung: “By the merits generated by offering a golden pinnacle (to the Dharma wheel), one will receive perfect enjoyments for eons. Due to the merits of having offered services, one will possess a good heart and clear mind wisdom. The person who turns the Dharma wheel will become the son of the thousand buddhas, the guide of all migrators. Thus is explained by the Buddha.
When death comes, place the Dharma wheel at your crown and you won’t need to practice powa. When you carry the Dharma wheel and meet other sentient beings, even those who have killed their father or mother will be liberated. Even the sentient beings who see the wheel on the bridge will be liberated.”