Heavens in Buddhism
To this extent, Heavenly existence is not entirely free of Dukkha (Suffering) and falls short of the ultimate Buddhist goal of Nirvāṇa, which constitutes a complete and final freedom from the sufferings of the round of rebirth.
Nonetheless, to be reborn in one of these Heaven realms has often been presented and viewed, even in some of the earliest Buddhist texts (such as the Sigālovāda-sutta), as forming a step in the right direction and an intermediate goal on the way to Nirvāṇa.
The goal of rebirth in Heaven has thus been considered an appropriate aspiration of especially the Buddhist Laity, but also anyone else who finds the demands of the practice that leads to Nirvāṇa daunting.
The underlying outlook here is connected with the notion of the gradual and inevitable decline of the Buddha’s teaching, which means that the further removed we are in time from the Buddha himself, the harder it becomes to reach the ultimate goal:
Thus, even the great 5th century monastic commentator of the Theravāda tradition, Buddhaghoṣa, writes at the conclusion of his manual of Buddhist theory and practice, Visuddhimagga (The Path of Purification),
that he hopes not for Nirvāṇa in his lifetime but to experience the joys of rebirth in the Heaven of the Thirty Three and subsequently to attain Nirvāṇa having seen and been taught by the next Buddha, Maitreya (Pāli, Metteyya).
it is better to aspire to be reborn in a Pure Land such as Sukhāvatī, the Realm of Bliss of the Buddha Amitābha/ Amitāyus, where in the presence of a living Buddha conditions are more conducive and Enlightenment almost a certainty.