Deity worship in Buddhism

Essays
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I was recently asked about deity worship in Buddhism. In case anyone is interested, here is my reply.

Yes, a lot of Buddhists are into deity worship, even with little shrines in their backyard. I think there are a number of reasons for this. The first is simply that people need an easy way to practice religion. Buddhism demands a lot of you, where as worshipping a god can be quite straightforward. The second reason is the power of Indian culture around most of the Buddhist world. Hinduism/brahmanism, or aspects of it, have spread over large parts of Asia, even Europe, a part of which is the worship of deities, specifically Hindu deities. Third, the reason why this has been integrated so easily into Buddhist culture and spirituality is that many of these deities are also mentioned in the suttas, especially the in the Sagāthāvagga of the Saṁyutta Nikāya. If you go through the Devatā-saṁyutta and Devaputta-saṁyutta, you will recognise the names of many Hindu/brahmanical deities, even Vishnu (called Veṇu/Veṇḍu at SN 2.12) and Shiva (called Siva at SN 2.21).

So I think deity worship is sort of compatible with Buddhism. The real issue, I think, is whether these deities really do protect you, in particular whether they do so as a result of receiving offerings. To put it simply, I am not sure why deities would be interested in humble human offerings when they already have much better lives. Rather, if you want to be protected by the deities you should live virtuously. This is more in line with the suttas, but for many people this is already demanding too much, and so they end up with deity worship. Anyway, this is how it seems to me.

As for the death of deities, names such as Shiva and Vishnu are probably just names given to the gods by humans. I doubt they actually have those names. Because there are always going to be beings reborn as deities, there is always someone you can call Vishnu or whatever. One way of thinking about this that the names refer to “offices” held by a succession of deities. If Vishnu is a leader of the gods, well, there will always be a leader and so always a Vishnu. And the same would be true of other “offices”.

That’s all, I am afraid!

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Maybe they just find us cute? When a temple dog brings me some old sock he found along the road, I’ll give him a few pats on the head and might even drop some leftovers for him. I’m not interested in discarded old socks, I just have a soft spot for friendly beings stuck in a lower realm.

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I completely agree with this.

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Some elements of deity worship in Buddhism:

  • Invocations of deities during pūjas and parittas.
  • Parittas with requests for protection.
  • Merit-making and merit-dedication.
  • Offering of food for living beings with further merit dedication.
  • Direct offering of foods, drinks, flowers, perfumes.
  • Devanussati practice: Reflection on the wholesome qualities that lead to rebirth among celestial beings, cultivating aspiration to develop similar virtues.
  • Telling stories about the deities, including Jātakas.
  • Construction and maintenance of stupas and temples— although usually dedicated to the Buddha and deceased monks, these structures often feature motifs and imagery related to devas and other supernatural beings.
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More specifically, the Vimana Vatthu.

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The Buddha does not say that there is a Creator God..

“There comes a time, bhikkhus, when after the lapse of a long period this world contracts (disintegrates). While the world is contracting, beings for the most part are reborn in the Ābhassara Brahma-world. There they dwell, mind-made, feeding on rapture, self-luminous, moving through the air, abiding in glory. And they continue thus for a long, long period of time.

“But sooner or later, bhikkhus, after the lapse of a long period, there comes a time when this world begins to expand once again. While the world is expanding, an empty palace of Brahmā appears. Then a certain being, due to the exhaustion of his life-span or the exhaustion of his merit, passes away from the Ābhassara plane and re-arises in the empty palace of Brahmā. There he dwells, mind made, feeding on rapture, self-luminous, moving through the air, abiding in glory. And he continues thus for a long, long period of time.

“Then, as a result of dwelling there all alone for so long a time, there arises in him dissatisfaction and agitation, (and he yearns): ‘Oh, that other beings might come to this place!’ Just at that moment, due to the exhaustion of their life-span or the exhaustion of their merit, certain other beings pass away from the Ābhassara plane and re-arise in the palace of Brahmā, in companionship with him. There they dwell, mind-made, feeding on rapture, self-luminous, moving through the air, abiding in glory. And they continue thus for a long, long period of time.

“Thereupon the being who re-arose there first thinks to himself: ‘I am Brahmā, the Great Brahmā, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, the Lord, the Maker and Creator, the Supreme Being, the Ordainer, the Almighty, the Father of all that are and are to be. And these beings have been created by me. What is the reason? Because first I made the wish: “Oh, that other beings might come to this place!” And after I made this resolution, now these beings have come.’

“And the beings who re-arose there after him also think: ‘This must be Brahmā, the Great Brahmā, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, the Lord, the Maker and Creator, the Supreme Being, the Ordainer, the Almighty, the Father of all that are and are to be. And we have been created by him. What is the reason? Because we see that he was here first, and we appeared here after him.’

SuttaCentral

But the Buddha also speaks of a Higher Deva in this Universe who has great power..

‘Brahmā, I too know that if I attach to earth, I will lie close to you, in your domain, subject to your will, and expendable. If I attach to water … fire … air … creatures … gods … the Progenitor … Brahmā, I will lie close to you, in your domain, subject to your will, and expendable. And in addition, Brahmā, I understand your range and your light: The measuring of a Brahmā by their “light” (juti) shows the close connection between divinity and the stars.“That’s how powerful is Baka the Brahmā, how illustrious and mighty.”’

‘But in what way do you understand my range and my light?’

‘A galaxy extends a thousand times as far
as the moon and sun revolve
and the shining ones light up the quarters.
And there you wield your power.

You know the high and low,
the passionate and dispassionate,
and the coming and going of sentient beings
from this realm to another.

That’s how I understand your range and your light.

SuttaCentral

and the Buddha also speaks of an Overlord..

It is thus that I, Brahmā, both comprehend your bourn and comprehend your splendour: Baka the Brahma is of great psychic power thus, Baka the Brahma is of great majesty thus, Baka the Brahma is of great fame thus. But there are, Brahmā, three other classes which you do not know, do not see, but which I know and see. There is, Brahmā, the class called Radiant ones from which you have passed away, uprising here; but because of your very long abiding (here), the recollection of it is confused, and because of that you neither know nor see it; I know and see it. Thus I, Brahmā, am not merely on an exact equality with you as regards super-knowledge; how could I be lower, since I am indeed greater than you? There is, Brahmā, the class called Lustrous ones which you neither know nor see, but which I know and see. There is, Brahmā, the class called Vehapphala which you neither know nor see, but which I know and see. Thus again I, Brahmā, am not merely on an exact equality with you as regards super-knowledge; how could I be lower, since I am indeed greater than you?
…
I, Brahmā, knowing the Overlord to be the Overlord, to that extent knowing that which is not reached by means of the Overlord’s Overlordship, do not think: ‘It is the Overlord, (of self) in (regard to) the Overlord, (of self) as the Overlord, the Overlord is mine’. I do not salute the Overlord. Thus again I, Brahmā, am not merely on an exact equality with you as regards super-knowledge; how could I be lower, since I am indeed greater that you?

I, Brahma, knowing the all to be the all, to that extent knowing that which is not reached by the allness of the all, do not think: ‘It is all, (of self) in (regard to) all, (of self) as all, all is mine“. I do not salute the all. Thus again I, Brahmā, am not merely on an exact equality with you as regards super-knowledge; how could I be lower, since I am indeed greater that you?”

SuttaCentral

and Buddha also says that it is important to ask the Devas for help..

The Āṭānāṭiya Protection
Āṭānāṭiyasutta
DN 32

Mighty spirits hold a congregation, and warn the Buddha that, since not all spirits are friendly, the mendicants should learn verses of protection.

https://suttacentral.net/dn32

Some ways to ask the devas for help in Puja..

[Hotu sabbaṁ sumaṅgalaṁ]

May there be every good blessing.

Rakkhantu sabba-devatā

May all the devas protect you.

Sabba-buddhānubhāvena

Through the power of all the Buddhas,

Sotthī hontu nirantaraṁ

may you forever be well.

Hotu sabbaṁ sumaṅgalaṁ

May there be every good blessing.

Rakkhantu sabba-devatā

May all the devas protect you.

Sabba-dhammānubhāvena

Through the power of all the Dhamma,

Sotthī hontu nirantaraṁ

may you forever be well.

Hotu sabbaṁ sumaṅgalaṁ

May there be every good blessing.

Rakkhantu sabba-devatā

May all the devas protect you.

Sabba-saṅghānubhāvena

Through the power of all the Saṅgha,

Sotthī hontu nirantaraṁ

may you forever be well.

The Sublime Attitudes | A Chanting Guide | ebook on dhammatalks.org

about asking the devas for help and the effort to achieve Enlightenment..

I think we are talking about 2 things…

the path to enlightenment - which only depends on our effort

and the help we received along that path.

the same way we relate to people, our friends. we also relate to beings from other planes of existence.

just as the help of a friend can be important, but it does not replace our efforts to reach enlightenment.

we can also ask for the help of Devas, but that will not replace our efforts for enlightenment.

https://www.dhammawheel.com/viewtopic.php?p=696663#p696663

Devas Exist, Miracles Happen
https://www.budsas.org/ebud/ebdha297.htm

:anjal:

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Another is simply being virtuous:

No flower’s fragrance moves against the wind

Neither sandalwood, tagara, nor mallikā,

But the fragrance of the good ones moves against the wind;

All directions a good person pervades.

Among these kinds of perfume,

Such as sandalwood, tagara,

Also waterlily and vassikī,

The fragrance of virtue is incomparable.

Slight is this fragrance—

The tagara and sandalwood—

But the fragrance of one who is virtuous

Wafts among the gods, supreme.

(Dhammapada 54-56, Ross Carter & Palihawadana tr.)

And the commentaries to the same:

Ānanda’s Questions

Giving Alms to Mahākassapa

The commentary to verses 206-8 is also of interest:

Sakka’s Attendance

The Teacher said to him: “Who is that?”

“It is I, venerable Sir, Sakka.”

“Why did you come here?”

“To attend to you in your sickness, venerable Sir.”

“Sakka, to the gods the smell of men, even at a distance of a hundred leagues, is like that of carrion tied to the throat; depart hence, for I have bhikkhus who will attend upon me in my sickness.”

“Venerable Sir, at a distance of 84,000 leagues I smelt the fragrance of your goodness, and therefore I came here; I alone will attend to you in your sickness.”

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Did the Buddha teach any ‘Deity worship’ for personal protection according to the Sagāthāvagga of SN?

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Also remember that the lifespan of a Superior Deva is an Aeon, a duration of a universe…

So the Deva from 20,000 years ago and the Deva from 5,000 years ago remain the same.

The Brahma Sahampati who asked the Buddha to teach the Dhamma should remain in the same place. MN26

Devas
Devas1920×3885 597 KB

:anjal:

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Dear Ajahn

what about in the following respect: say we have a notion of self which we are in a sense of the nature of the higher god

Since we have notions of self and without insight to the point of arhantship, could it not be perhaps skillful to identify with say “a higher self” over say, some limited self or identifying as a gangster or worker or father or what ever - as in it strikes me perhaps there’s a lot of wriggle room in the dharma as the presentation of “self” is so diverse and can include perhaps being part of God, yet that would not violate right view any more than say identity as a worker or sister or something else rather

I am not sure of it interested in your point of view on that dear Ajahn

With Metta

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I remember many years ago at a Bhavana retreat as a lay person, going through immense struggle and suffering. I was alone in the meditation hall and I remember a call for help entering my mind “ please Buddha help me!”.

Of course I realized right after that Buddha could not, but it gave me deep insight into the human desire for help, guidance, and deliverance, from some force above them. Even someone who had been a serious Buddhist practitioner for a number of years up to that point.

The thing I speak about a lot these days is the many places where the Buddha says “ and this is not to be had by wishing”. Basically the Buddha is telling us that things just don’t magically happen for no reason, as that would go against dependent arising. The question is then, is asking from a deity a magic wish, or within cause and condition?

In terms of the early texts, the only line that sticks out to me about offerings is from the Ratana sutta “pay attention all you beings, day and night the humans bring you offerings, protect them well”.

This may be the only place in the Suttas where the Buddha gives this directive, no? it may be mentioned as part of the Brahmanical tradition etc, but I’m not sure the directive is there elsewhere.

I’m not an offering or an altar kind of guy, never have been, but I do always make sure I keep devas, nagas and yakkhas in my metta, and I’ve had some few experiences where I have felt protected, even though my own estimation of my purity and development being worthy of it has been quite low.

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Thank you for entertaining an opening (at least, back then) for deliverance.

There is deliverance from something (or someone) that puts our well-being in jeopardy and which is beyond us. We plead to someone divine or supernatural who can do this.

Hopefully this is a caring being or simply caring sentience.

I feel some Buddhists allow that kamma is disproportionate (wasn’t this in another thread recently)? I read recently in a secular writing:

Causes, factors, tragic flaws may remain latent for centuries, even millennia, until they work themselves out, if they ever do.

This kamma playing out at a large scale creates so much suffering that, at times, I’m ready to make a plea for deliverance.

I think this is different from believing or feeling that there’s something in my own humanness that is morally deficient and beyond repair without divine intervention.

:folded_hands:

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Ha ha! Yes, maybe. But just as your care for that temple dog is going to be very sporadic, the devas attention to your wellbeing is unlikely to be sustained, except ,perhaps, if you are super-virtuous.

I am not aware of any references to this in the Saṁyutta Nikāya, but it is mentioned in the Aṅguttara, e.g. at AN 4.61 and AN 5.41, where you find the expression devatābaliṁ, “offering to the gods”. At AN 5.58 and AN 5.228 we have the expression balipaṭiggāhikā devatā, “gods who receive offerings”.

I agree. In fact I think this is what happens when we identify with higher qualities such as kindness or mettā. This happens pretty much automatically as you progress on the path. As our minds are gradually purified, we essentially become those higher beings right here in our human existence. When we die, the mind just carries on in that higher plane, that is, we get reborn there.

Alternatively, one might get inspired to practice better by contemplating the devas. Aspiring to be like a deva is arguably itself a kind of identity, which, when wisely pursued, will give rise to the desired result.

From a broader perspective, some sort of identity is a given until you become an arahant. The path can be understood as a continuous refinement of our sense of identity, until we are ready to give it up completely. The suttas actually speak of this as using māna, conceit, to overcome māna (AN 4.159). This is parallel to using chanda, desire, to overcome desire, as we see in the iddhipadas, or taṇhā, craving, to overcome craving, as we see agasin in AN 4.159.

Yes, this very human. You hear of agnostics, even atheists, who in desperate situations call out to God/god for help, even as they don’t really believe in their existence.

I think the idea of getting protection from the devas is reasonable enough. I am guessing, however, that devas, just like humans, are quite fickle and unpredictable. They might protect you one moment, but then get distracted with playing in the Nandana Grove the next! In fact, one of the realistic things about the Buddhist gods is precisely that they are little more than glorified human beings. It is this relatability that to my mind makes them realistic.

Yes, saṁsāric existence is scary. Ideally we are able to transform that plea for deliverance into a solid faith and confidence in the triple gem.

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Although it strays from the topic of deva worship… This reminds me of something we see in the commentary stories quite often, namely Sakka’s throne being heated by the virtue of a human to the point that not only can’t he continue to sit there, but that if he doesn’t help the human some harm will come to Sakka himself. I believe the story of Arahant Cakkupala has this.

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Thanks for agreeing that I chose my simile well, Bhante :blush: :folded_hands:

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Thanks for the information.

I just checked the Chinese counterpart MA 126 for AN 4.61 and AN 5.41. The text does not have the similar expression “offering to the gods”.

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Thank you, this is interesting! And for the other two suttas I mention, that is, AN 5.58 and AN 5.228, there are no known parallels. This could mean that the idea of making offerings to the deities is a late addition to the Canon, presumably transplanted from mainstream brahmanical society. We know that such things happened occasionally, for instance the incorporation of Jaina ideas at AN 10.217, as shown by Ven. Analayo. Modern Buddhism is not entirely Buddhist!

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Yes, indeed. I consider, however, that one also should not overlook the symbiotic relationship between “Folk Buddhism” and “Essential Buddhism” from Early Buddhism and beyond; cf.:

Systematic & Structured Approach to Buddhism - Q & A - Discuss & Discover

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Abhibhū (translated as “Overlord,” “Vanquisher,” or “Higher Being”) seems to be related to the Brahmās of the Pure Abodes or the Non-Percipient Brahmās, because he is positioned between the gods of Vehapphalā and the gods of the Formless Realms. Thus, he (or they) can be considered a higher being of the Form Realm, but still part of saṃsāra.

In MN49, Abhibhū is mentioned in the following sequence of phenomena:

earth… water … fire … air … creatures … gods … the Progenitor [Pajāpati] … the Divinity [Brāhma, where Bāka Brāhma resides] … the gods of streaming radiance … the gods of universal beauty … the gods of abundant fruit … the Vanquisher [Abhubhī]…

MN1 expands that sequence:

… the dimension of infinite space … the dimension of infinite consciousness … the dimension of nothingness … the dimension of neither perception nor non-perception … the seen … the heard … the thought … the known … oneness … diversity … all … extinguishment.

This sequence seems to present an abridged cosmology, referencing the 31 planes of existence and other phenomena within the universe. Abhibhū appears to be one being among many, placed in a special position within the cosmos, but not necessarily exercising power over it—much like a Supreme God (Issara) would. However, the chosen translations—such as “Overlord” or “Vanquisher”—may imply a more dominant or authoritative role.

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