Deidade budista iluminada e suporte de prática e visualização. "Divindade", que também tem sido utilizado neste contexto ficaria reservado para divindades locais, etc. ver: divindade.
O mesmo termo em tibetano (lha) e em sânscrito (deva) também é aplicável aos "deuses", seres dos reinos celestes não iluminados, porém, para evitar confusão, é habitualmente traduzido de outra forma.
This term designates a buddha or wisdom deity, or sometimes a wealth deity or Dharma protector. See also gods. [WOMPT]
This term designates a Buddha or wisdom deity, or sometimes a wealth deity or Dharma protector, as distinct from a non-enlightened god in the world of desire, the world of form, or the formless world. [TLWF 2011] See also gods. [ZT 2006]
A class of beings who, as a result of accumulating positive actions in previous lives, experience immense happiness and comfort, and are therefore considered by non-Buddhists as the ideal state to which they should aspire. Those in the worlds of form and formlessness experience an extended form of the meditation they practiced (without the aim of achieving liberation from samsara) in their previous life. Gods like Indra in the world of desire, as a result of their merit, have a certain power to affect the lives of other beings and are therefore worshipped, for example, by Hindus. [NLF 2005] The same Tibetan and Sanskrit term is also used to refer to enlightened beings, in which case it is more usually translated as “deity.” [ZT 2006]
A class of beings, superior to the human state, enjoying immense longevity, but not immortal. It is worth bearing in mind that in Sanskrit and Tibetan, deva and lha are technical terms commonly used to refer to the yidams and other deities in a mandala, the Buddha, the Guru, and any great figure such as a king. As Radhakrishnan points out, the term deva is associated with the act of giving, and there is no doubt a connection with this term and the words for giving in many Indo- European languages. The creator is termed deva because he "gives' the universe," sun and moon are so called because they give light, the king because he gives protection, and the Buddha and the Guru because they give the Doctrine. The fact that gods or deities are often referred to in Tibetan Buddhism does not therefore imply that it is a species of polytheism. [LLB 2002]