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Phurba or Kila Wrathful Sacred Buddhist Sword

Phurba or Kila Wrathful Sacred Buddhist Sword

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Phurba or Kila Wrathful Sacred Buddhist Sword

About the Item

Large Phurba ornate with semi precious stones, like turquoise and red stones incrusted in brass metal. The Phurba or Kila: the most potent of wrathful ritual implements in Vajrayana Buddhism, symbolizes the Karma activity of the Buddhas. Contrary to the fictional portrayals of the Phurba in Hollywood movies, the Phurba is far from being any sort of weapon — but it is very active The Bell and Vajra are sacred and special — but ubiquitous; the Phurba is iconic of the mysteries of higher practices in Vajrayana Buddhism. One of its esoteric names is “Diamantine Dagger of Emptiness.” “The triple-bladed ritual dagger essentially symbolizes the powerful Buddha-activity of the wrathful deity…”, writes Robert Beer in his Handbook of Tibetan Buddhist Symbols. Like Tara — only more wrathfully — the Phurba represents the activity of the Buddhas. “The tantric use of the phurba encompasses the curing of disease, exorcism, killing demons, meditation, consecrations (puja), and weather-making,” according to Tantra in the Himilayas. “The blade of the phurba is used for the destruction of demonic powers. The top end of the phurba is used by the tantrikas for blessings.” In fact, one definition of the Phurba (Kila or Kilaka in Sanskrit) is “activity of the Buddhas.” In other words, from a purely “symbolic function” point of view, the Phurba represents the activity and wrath of all the Buddhas. It is a primary symbol, just as the “Red Lotus” represents the “Speech” of all the Buddhas or the Jewel representing “Body”. These typically align with the ritual implements or symbol of the five Buddha Families (Vajrakilaya being of the Karma group) — although all of these symbols have many profound meanings beyond this simple list: Vajra, representing “Mind” Lotus (especially Red Lotus) representing “Speech” Jewel or Ratna representing “Body” Phurba (wrathful sword) or sword or double Vajra (whirling Vajra) representing the Karma family or “Activity” (Karma, good or bad, is created by activity) Bell or 8-Spoked wheel: Emptiness or Space (opposite of the skhanda “form”. The bell represents Emptiness at a profound feminine level, the 8-Spoked Wheel typically refers more to the Buddha Dharma, the “icon” of the Buddha Family. Symbolically, none of these stand alone, since, for example, the Phurba typically (but not always) contains a full vajra in the handle, and two lotus thrones; the Vajra also contains Lotus thrones and jewels, the Bell contains a Vajra, lotus thrones, jewels (pearls), Wisdom deity, and so on. The reality is far from the movie-and fan-dom ideals. The symbolism of a Phurba is very profound — more complex and intricate than most other ritual implements. In some accounts, its beginnings are quite humble: the three sided tent peg (or Yurt peg). In more reliable histories, Phurba and its practice came from India from the Mahasiddhas. It has also found in Shamanic practice. Regardless of its beginnings, its practice is preserved in lineages going back many hundreds of years. In Tibet, the Phurba is very sacred and its practice is considered a “higher yoga.” Triple-edged blade symbolizes the severance of the three root poisons of ignorance, greed and aggression. Its flaming triangular shape and vajra nature represent the realization of emptiness as the vajra-wrath that burns and cuts through hatred. The blade issues from the open mouth of a makara [half terrestrial, half aquatic animal in the form of a ‘ferocious striker’. Here the head of the makara symbolizes the ferocious power and tenacity of the phurba as an indestructible weapon. Pairs of coiling naga-serpents descend from the mouth of the makara in each of the recesses of the three blades. These nagas collectively represent the six perfections, the symbolism which is also embodied in Vajrakilaya’s six arms.” The Deity Handle The deity handle, mirroring the three-edges of the blade, has three deity faces. Typically, one might be wrathful, one peaceful and one joyful, (representing respectively Body, Speech and Mind). Alternately, the three faces can be three deities, “The white right face is usually identified as the deity Yamantaka (or Trailokyavijaya), who represents the the aspect of body and the destruction of hatred. The blue central face is Amtrita Kundalin, who represents the aspect of mind and the destruction of delusion. The red left face is that of Hayagriva, who represents the aspect of speech, and the destruction of greed.” Phurba is used by practitioners in both meditation and ritual. It is not an implement for the uninitiated. Normally, it would be “consecrated” for use. In some traditions, you’d see a string wound around the handle. If the Phurba is consecrated, normally the faces and handle are covered with blue cloth when used in front of the uninitiated (in some traditions). In shamanic practices, this may be different. Only those initiated or empowered can or should use a Phurba. It is basically just a nice sculpture in the hands of the uninitiated. Although the Phurba appears to be physical, it’s primary presence, power and activity is on the mind and the spirit. The biggest ritual uses tend to be: purify and consecrate land (for building, temples, or just daily meditation/ritual) daily meditations and visualizations of the deity bless (deity end) to heal (deity end) to removed/banish negative energies (blade end) to consecrate and empower (deity end) to purify land (for construction, or prior to erecting a tent or building or yurt) (blade normally goes right into the ground) — in effect, the Phurba blade symbolically connects Space (Akasa in Sanskrit) to the Earth, establishing a continuum to make offerings (with mudras) exorcisms: although an exorcism in Buddhism is different from the Western approach: rather than banishment or destruction, the exorcist has to consider all sentient beings — including destructive ghosts or demons. Even if they are expelled from, for example a human host (or, from a non-supernatural point of view, a negative affliction symbolically banished from a person who is suffering) the spirit is typically either encouraged to rebirth (for ghosts) or bound to not harm creatures and to serve the Dharma (demons). (Again, symbolically, “binding a demon to the Dharma can be viewed as converting our negative “anger” into positive Dharma activity.) binding spirits to the Dharma (oath binding), as exemplified in the activities of Padmasambhava when he came to Tibet. To practice with the Phurba requires either initiation or empowerment or at least Highest Yoga Tantra initiation. Decorated with turquoise stones and red precious stones, brass and metal it is a very decorative powerful Buddhist element.

Dimensions:
Height: 20 in (50.8 cm)Width: 4.5 in (11.43 cm)Depth: 4.5 in (11.43 cm)
Style:
Folk Art (In the Style Of)
Materials and Techniques:
Brass,Hand-Crafted
Place of Origin:
Tibet
Period:
Mid-20th Century
Date of Manufacture:
1950
Condition:
Wear consistent with age and use.
Seller Location:
North Hollywood, CA
Reference Number:
Seller: BPH3211stDibs: LU906823125232

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