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Buddhism approaches the afterlife through the lens of impermanence (anicca), suffering (dukkha), and no-self (anatta), focusing on the cycle of rebirth (samsara) driven by karma and craving, rather than eternal souls or creator gods. Teachings from the Pali Canon, Mahayana sutras, and figures like the Buddha emphasize enlightenment (nirvana) as the escape from this cycle.

Upon death, consciousness continues based on karma, leading to rebirth in one of six realms: gods (deva, heavenly beings enjoying pleasure but still bound to samsara), asuras (demigods in conflict), humans (balanced for spiritual progress), animals (instinct-driven), hungry ghosts (preta, tormented by unfulfilled desires), or hell beings (naraka, suffering intense pains). These are not permanent; even heavenly realms end when good karma depletes, potentially leading to lower rebirths.

Hell (naraka) is depicted in texts like the Devaduta Sutta as multiple layers of torment—freezing, burning, or mutilation—for unwholesome actions, serving as purification rather than eternal damnation. Heaven (sagga) offers bliss and longevity but distracts from the path to nirvana, as gods may become complacent.

The ultimate goal is nirvana, a state beyond rebirth, described as the cessation of suffering, unconditioned peace, and freedom from cycles—not a place but the extinguishing of greed, hatred, and delusion. In Mahayana traditions, pure lands like Amitabha’s Sukhavati provide ideal conditions for practice toward enlightenment. Tibetan Buddhism adds bardo, an intermediate state between death and rebirth, where one can influence the next life through awareness.

Buddhist afterlife concepts encourage ethical conduct (sila), meditation (samadhi), and wisdom (panna) to break samsara’s wheel and realize nirvana.