The Brahmanistic folk-lore in Digha Nikaya 27 is probably the closest to Arthur Schopenhauer's viewpoint. However, DN 27 does not support Schopenhauer's viewpoint because it states:
Hoti kho so, vāseṭṭha, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati. Vivaṭṭamānevivaṭṭa loke yebhuyyena sattā
ābhassarakāyā cavitvā itthattaṃ āgacchanti. Tedha honti manomayā
pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino ciraṃ
There comes a time, Vāseṭṭha, when, sooner or later, after the lapse of a long, long period, this world passes away [devolves]. And when this happens,
beings have mostly been reborn in [shifted to] the World of Radiance; and there
they dwell, made of mind, feeding on rapture, self-luminous,
traversing the air, continuing in glory; and thus they remain for a
long, long period of time.
This 'Abhassara World' seems to be the purest state found in DN 27, which equates to the 2nd meditative jhana (rather than is Nibbana), for example:
Again, there is the case where an individual, with the stilling of directed thoughts & evaluations, enters & remains in the second jhana:
rapture & pleasure born of composure, unification of awareness free
from directed thought & evaluation — internal assurance. He savors
that, longs for that, finds satisfaction through that. Staying there —
fixed on that, dwelling there often, not falling away from that — then
when he dies he reappears in conjunction with the Abhassara devas. The
Abhassara devas, monks, have a life-span of two eons. AN 4.123
Here, Udayi, the bhikkhu... abides in the second jhana...this is the... world (lokassa) of only pleasant feelings (ekantasukhassa). MN
Also, in this Abhassara state/world, there is the idea or perception of "beings" ("sattā"), which can only occur in 'samsaric' becoming fueled by ignorance & craving.
....beings hindered by ignorance and fettered by craving are roaming around & wandering on.
'A being (sattā),' lord. 'A being,' it's said. To what extent is one said to be 'a being'?
Any desire, passion, delight, or craving for form, Radha: when one is caught up there, tied up there, one is said to be 'a being.'
Any desire, passion, delight, or craving for feeling... perception... fabrications...
Any desire, passion, delight, or craving for consciousness, Radha: when one is caught up there, tied up there, one is said to be 'a
Therefore, this purest state of Abhassara in DN 27 is not Nibbana nor it is Buddhist thought. It is Brahmanistic folk-lore, as stated in the sutta, as follows:
Surely, Vāseṭṭha, the brahmins have quite forgotten the past (the ancient lore) when they say so?