Teacher of Gods and Humanity

Buddha, Indra, Brahma

Buddha, Indra, Brahma

Śāsta deva-manusyānam – “teacher of gods and men (i.e. humanity)”. This is one of the titles of Buddha Shakyamuni. While many may be familiar with Buddha Shakyamuni’s role as a teacher for human beings, it is interesting to note that in traditional Buddhist cosmology, many of the the gods and goddesses (i.e. devas and devis) are themselves not fully liberated from samsara. Buddhadharma speaks of the Three Realms or Three Worlds (Trailokya); the Kāmaloka (Desire Realms), Rūpaloka (Form Realms), and Arūpaloka (Formless Realms). The Kāmaloka is further categorized into the Six Realms, thus:

Deva-gati, the God Realms

Asura-gati, the Titan Realms

Manusya-gati, the Human Realms

Tiryagyoni-gati, the Animal Realms

Preta-gati, the Hungry Ghost Realms

Naraka-gati, the Hell Realms

According to lamrim teachings, all of these six realms are samsaric in nature, meaning all six realms are tinged with dukkha (suffering/unsatisfactoriness) to varying degrees. According to this view, while devas and devis (gods and goddesses) may live an incalculably longer existence than humans, and may enjoy pleasures and delights unheard of in the human realm, they too die, and by the force of their karma, may again take rebirth in one of the six realms.

When generating bodhicitta, Buddhist practitioners will often contemplate the various realms, and the forms of suffering related to them, and with the vast expanse of beings in mind, generate compassion for them all. It is also not uncommon for Buddhists to do practices to prevent them from taking rebirth in the god realms because this can be seen as a distraction from attaining full liberation and enlightenment (i.e. becoming a Buddha). The human realm is considered ideal because it is, in a sense, “mixed” in that there is both pleasure and pain, joy and suffering readily evident. This can awaken the intention to attain liberation. Comparatively, in the hell realms the suffering is so great and constant that it is extremely rare for a being in these realms to take up Dharma practice, and in the god realms, the joy is so great that practice is often neglected as well, and the fall from such an existence, the loss of the enjoyment of the god realms, often provokes deep suffering.

May all beings have happiness and its causes.
May all beings be free of suffering and its causes.
May all beings never be separated from bliss without suffering.
May all beings be in equanimity, free of ignorance, attachment and aversion.


Dharma, Rebirth, and the Scientific Method


“Suppose that something is definitely proven through scientific investigation, that a certain hypothesis is verified or a certain fact emerges as a result of scientific investigation. And suppose, furthermore, that that fact is incompatible with Buddhist theory. There is no doubt that we must accept the result of the scientific research.”

[From A Policy of Kindness by His Holiness the XIVth Dalai Lama]

Commenting on the above quote from the Dalai Lama, author B. Alan Wallace writes the following in Buddhism and Science: 

“The Dalai Lama, however, offers an important caveat. He argues that it is critical to understand the scope and application of the scientific method. By invoking an important methodological principle, first developed fully as a crucial principle by Tsongkhapa (1357-1419), the Dalai Lama underlines the need to distinguish between what is negated through scientific method and what has been not observed through such a method. In other words, he reminds us not to conflate the two processes of not finding something and finding its nonexistence. For example, through current scientific analysis so far we may have not found evidence for rebirth, but this does not imply by any means that science has somehow negated the existence of rebirth.”