Material: Red copper, cast, electroplated, gold-plated (sold as a set including base)

Size: 26 cm

Description: The "Phurba" (Tibetan: ཕུར་བ, Phurba, also known as the Vajra Pole) is one of the most important ritual implements of the Nyingma school of Tibetan Buddhism. The "Three-Faced Phurba" specifically refers to the symbolic form of the three-faced wrathful deity (Phurba Vajra, Tibetan: Dorje Phurba/Vajrakilaya). It is considered an emanation or energy embodiment of Phurba Vajra, and is the most powerful weapon in the highest yoga tantric practices of the Nyingma school for subduing demons, removing obstacles, and breaking through afflictions.

Myths and Lineage Origins

The Vajrakilaya practice has several important legends and historical layers of origin:

1. **Indian Origins (8th Century)**

According to the Nyingma lineage, it was first introduced to Tibet from India by Padmasambhava (known as "Pema Jungne" or "Guru Rinpoche" in Tibetan).

Legend has it that in Oddiyana, India (present-day Swat Valley, Pakistan), there was a great accomplished master named Humkara, who received empowerment and practice directly from the Vajrakilaya deity.

Padmasambhava then received the complete lineage from masters such as Humkara and Vimalamitra, becoming the most important human lineage holder of the Vajrakilaya practice.

2. **The Story of Padmasambhava Subduing Demons (The Most Famous Origin Legend)**

In the 8th century, Padmasambhava was invited by King Trisong Detsen to Tibet to propagate Buddhism. However, the local Bon deities and demons vehemently opposed his efforts, especially during the construction of Samye Monastery, when demons destroyed the monastery completed during the day at night.

Padmasambhava then manifested the most ferocious form of Vajrakilaya, a three-faced, six-armed wrathful form. His three heads were blue, red, and white (symbolizing the severing of greed, anger, and ignorance), wielding a nine-pronged or three-pronged vajra. With this vajra, he shattered the four demons (the demon of afflictions, the demon of aggregates, the demon of death, and the demon of the gods), subduing and binding all the protectors and demons hindering the monastery's construction, forcing them to vow to protect the Dharma.

Therefore, the vajra is considered the supreme instrument capable of "breaking through all obstacles," and it has become a treasured artifact of the Nyingma school for protecting monasteries and suppressing demons.

3. **Re-transmission and Terma in Tibet**

The Vajrakilaya practice was almost lost after Langdarma's persecution of Buddhism, but was later rediscovered by several tertons (treasure revealers), the most famous of whom were:

- Ratna Lingpa (14th-15th century)

- Sangye Lingpa

- More recently, Dilgo Khyentse Rinpoche, Dudjom Rinpoche, and others have all rediscovered or compiled extremely important Vajrakilaya rituals.

These terma versions of the Vajrakilaya practice remain the core protector practices of major Nyingma monasteries.

The Symbolic Meaning and Form of the Three-Faced Vajrakilaya

- **Three Faces**: Blue (anger), red (greed), and white (ignorance), representing the elimination of the three poisons.

- **Six Arms**: Symbolizing the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom). - **The lower body transforms into a vajra (peace implement):** This signifies the inseparable connection between the deity and the ritual implement; the vajra itself is an emanation of Vajrakilaya.

- **The vajra's three-edged blade:** This symbolizes the severing of ignorance through wisdom, breaking through the cycle of rebirth in the three realms.

Profound Influence on Buddhist Culture (Especially Tibetan Buddhism)

1. **The Nyingma School's "Treasured Jewel":**

Vajrakilaya is considered by the Nyingma school to be the highest attainment practice among the deity practices of the "Three Roots" (Guru, Yidam, Dakini), ranking alongside Dzogchen as one of the two supreme secret practices of the Nyingma school. Almost all Nyingma masters (from Dudjom Rinpoche, Dilgo Khyentse, Penor Rinpoche to many contemporary lamas) regard Vajrakilaya as their core practice.

2. **The Ultimate Method for Removing Obstacles, Pacifying Disasters, and Subduing Demons:**

In Tibet, whenever major obstacles arise (natural disasters, political upheavals, plagues, monastic conflicts), a "Great Vajrakilaya Ceremony" is almost always held to eliminate them. For example, during the Tibetan unrest of 1959, many masters used the Vajrakilaya ritual to protect their disciples as they fled to India, considered an extremely efficacious protective ceremony.

3. **A Representative of Art and Ritual Implement Culture**

The three-faced Vajrakilaya has an extremely unique shape, making it one of the most complex and revered ritual implements in Tibetan Buddhist metalwork.

A genuine Vajrakilaya must be consecrated and blessed by a qualified Vajrakilaya master; otherwise, it is merely an ordinary metal craft.

4. **Cross-Sectarian Influence**

Although the Vajrakilaya practice is most prevalent in the Nyingma school, the Sakya, Kagyu, and Gelug schools also have their own Vajrakilaya practices (such as the Sakya's "Vajrakilaya Vajrakilaya Ritual"), demonstrating its importance within Tibetan Buddhism as a whole.

Summary

The three-faced Vajrakilaya is not merely a ritual implement, but a concrete symbol of Padmasambhava's activities in subduing demons, embodying the essence of Tantric Buddhism: "achieving the most swift compassionate activity with the most intense wrathful form." It represents the highest wisdom of Tibetan Buddhism—"fighting poison with poison, transforming afflictions into the path"—and is also a core symbol of the Tibetan cultural belief in "protecting the Dharma, removing obstacles, and suppressing evil." To this day, countless Vajrakilaya ceremonies are held annually in Tibetan, Nepalese, Bhutanese, and Indian Tibetan communities, exerting a profound influence.