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From these diverse views, Buddha accepted the premises and concepts related to rebirth, [30] ... where the Buddha says that if there is an afterlife, ...
The Saṃsāra doctrine of Buddhism asserts that while beings undergo endless cycles of rebirth, there is no changeless soul that transmigrates from one lifetime to another - a view that distinguishes its Saṃsāra doctrine from that in Hinduism and Jainism. [26] [27] This no-soul (no-self) doctrine is called the Anatta or Anatman in Buddhist ...
Sramanas view saṃsāra as a beginningless cyclical process with each birth and death as punctuations in that process, [62] and spiritual liberation as freedom from rebirth and redeath. [63] The saṃsāric rebirth and redeath ideas are discussed in these religions with various terms, such as Āgatigati in many early Pali Suttas of Buddhism. [64]
Major views on the afterlife derive from religion, esotericism, and metaphysics. Some belief systems, such as those in the Abrahamic tradition , hold that the dead go to a specific place (e.g., paradise or hell ) after death, as determined by their god, based on their actions and beliefs during life.
According to various Buddhist scriptures, Gautama Buddha believed in the existence of an afterlife in another world and in reincarnation, Since there actually is another world (any world other than the present human one, i.e. different rebirth realms), one who holds the view 'there is no other world' has wrong view...
The belief that there is an afterlife and not everything ends with death, that Buddha taught and followed a successful path to nirvana; [215] according to Peter Harvey, the right view is held in Buddhism as a belief in the Buddhist principles of karma and rebirth, and the importance of the Four Noble Truths and the True Realities. [218] 2.
In Buddhism, parinirvana (Sanskrit: parinirvāṇa; Pali: parinibbāna) describes the state entered after death by someone who has attained nirvana during their lifetime. It implies a release from Saṃsāra, karma and rebirth as well as the dissolution of the skandhas.
Typically, we as human beings only perceive the animals around us. The first Buddhist texts mention only five paths without distinguishing between the paths of deva and asura. [4] Moreover not all texts acknowledge the world of asura. [5] In Japan, the monk Genshin even inexplicably places the path of humans below that of the asuras. [6]