Deva (Buddhism) - Wikipedia(%E0%A4%A6%E0%A5%87%E0%A4%B5%20Sanskrit%20and,to%20them%20as%20to%20Buddhas.
You obviously do not know your Buddhist sects: (Some Buddhist sects do not worship gods. Nearly all Buddhist sects worship godlike beings.)
NO THERE IS NO ERROR - YOU HAVE NOT STUDIED BUDDHISM.
A Deva (देव Sanskrit and Pāli, Mongolian tenger (тэнгэр)) in Buddhism is a type of celestial being or gods who share the god-like characteristics of being more powerful, longer-lived, and, in general, much happier than humans, although the same level of veneration is not paid to them as to Buddhas.
Other words used in Buddhist texts to refer to similar supernatural beings are devatā “deities” and devaputta “son of god”. While the former is a synonym for deva “celestials” the latter refers specifically to one of these beings who is young and has newly arisen in its heavenly world.
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The Śuddhāvāsa devas are the rebirths of Anāgāmins, Buddhist religious practitioners who died just short of attaining the state of Arhat Brahma Sahampati, who appealed to the newly enlightened Buddha to teach, was an Anagami from a previous Buddha. They guard and protect Buddhism on earth, and will pass into enlightenment as Arhats. when they pass away from the Śuddhāvāsa worlds. The highest of these worlds is called *Akaniṣṭha.
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The Bṛhatphala devas remain in the tranquil state attained in the fourth dhyāna.
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The Śubhakṛtsna devas rest in the bliss of the third dhyāna.
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The Ābhāsvara devas enjoy the delights of the second dhyāna. They are also more interested in and involved with the world below than any of the higher devas, and sometimes intervene with advice and counsel.
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The Parinirmita-vaśavartin devas, luxurious devas to whom Māra belongs;
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The Nirmāṇarati devas;
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The Tuṣita devas, among whom the future Maitreya lives (they are also referred to as the Contented Devas.
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The Yāma devas (or Devas of the Hours);
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The Trāyastriṃśa devas, who live on the peak of Sumeru and are something like the Olympian gods Their ruler is Śakra
Sakka, as he is called in pali, is a Sotapanna and a devotee of the Buddha. These are also known as the Devas of the Thirty-Three.
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The Cāturmahārājikakāyika devas, who include the martial kings who guard the four quarters of the Earth. The chief of these kings is Vaiśravaṇa but all are ultimately accountable to Śakra. They also include four types of earthly demigod or nature-spirit: Kumbhāṇḍas Gandharvas. Nāgas mythology Yakṣas and probably also the Garuḍas.
Buddhist devas differ from the western conception of gods and angels in several ways:
Buddhist devas are not immortal. Their lives as devas began sometime in the past when they died and were reborn. They live for very long but finite periods of time, ranging from thousands to (at least) billions of years] When they pass away, they are reborn as some other sort of being, perhaps a different type of deva, perhaps a human or something beyond comprehension. The Lamrim mentions that devas are often reborn into lower realms of suffering like the Narkras and Pretas because their existence consumes a lot of good karma, but they can also be reborn as humans and animals.
Buddhist devas do not create or shape the world. They come into existence based upon their past karmas and they are as much subject to the natural laws of cause and effect as any other being in the universe. They also have no role in the periodic dissolutions of worlds.
Buddhist devas are not incarnations of a few archetypal deities or manifestations of a god. Nor are they merely symbols. They are considered to be, like humans, distinct individuals with their own personalities and paths in life.
Buddhist devas are not omniscient nor omnipotent Their powers tend to be limited to their own worlds, and they rarely intervene in human affairs. When they do, it is generally by way of quiet advice rather than by physical intervention.
Buddhist devas are not morally perfect. The devas of the worlds of the Rūpadhātu do lack human passions and desires, but some of them are capable of ignorance, arrogance and pride. The devas of the lower worlds of the Kāmadhātu experience the same kind of passions that humans do, including (in the lowest of these worlds), lust, jealousy, and anger. It is, indeed, their imperfections in the mental and moral realms that cause them to be reborn in these worlds.
Buddhist devas are not to be considered as equal to a Buddhist refuge. While some individuals among the devas may be beings of great moral authority and prestige and thus deserving of a high degree of respect and veneration (in some cases, even being enlightened practitioners of the Dharma), no deva can ultimately be taken as the way of escape from samsara or control one’s rebirth. The highest honors are reserved to the Three Jewels of Dharma, and Saṅg
You have confounded modern Buddhist Philosophy with Religion. They are not the same. I have Buddhist temples on every mountain and shrines to the spirits in every river. The locations of every temple are based on ancient Shaman principles. The construction of temples are designed specifically to keep evil spirits away. Superstition, spirits, godlike beings, omens, and the like, run deep in the Buddhist tradition.
