ne, kod mene slijedi neko drugo pitanje a odgovor molim ne na 10 stranica nego samo egzekjutiv summmary:

Meni taj koncept "život je patnja" (ne samo u budizmu, sve religije to promoviraju jedina razlika što drugi time dižu popularnost zagrobnom životu) uvijek zvuči pretragično, preozbiljno, pre-pretenciozno, a zapravo najviše pre EGOistično kad ga probam primijenit na sebe. mislim nije da kroz život prolazim ko kelava u solunu, ima tu nekih prepreka, nekih bumps on the road, ponekad me opali kakva tuga jad il čemer ali daleko je to od patnje (čuk, čuk, čuk, čukni vo drvo), ja sebe i svoj život ne doživljavam tako ozbiljno. pa sad kao negiramo ego zato da bi obustavili vrzino kolo reinkarnacije i tako zaustavili patnju, jer JA jadan patim u životu???

JA sam RASKRSTIO sa budizmom (bilo tamo još u srednjoj školi) kad sam naletio na ono gore podmašćeno, jerbo sam shvatio da bi oni radije ništa nego išta, pa sam nakon duljeg mozganja sam sebi objasnio da je mene moj zločesti zapadnjački ego ipak previše zahebo, da je kod mene vice versa. 

Two major branches of Buddhism are recognized: Theravada ("The School of the Elders") and Mahayana ("The Great Vehicle"). Theravada—the oldest surviving branch—has a widespread following in Sri Lanka and Southeast Asia, and Mahayana is found throughout East Asia and includes the traditions of Pure Land, Zen, Nichiren Buddhism, Tibetan Buddhism, Shingon, Tendai and Shinnyo-en. In some classifications Vajrayana, a subcategory of Mahayana, is recognized as a third branch. While Buddhism remains most popular within Asia, both branches are now found throughout the world. Various sources put the number of Buddhists in the world at between 230 million and 500 million,^[3] making it the world's fourth-largest religion.

Buddhist schools vary on the exact nature of the path to liberation, the importance and canonicity of various teachings and scriptures, and especially their respective practices.^[4] The foundations of Buddhist tradition and practice are the Three Jewels: the Buddha, the Dharma (the teachings), and the Sangha (the community).^[5][6] Taking "refuge in the triple gem" has traditionally been a declaration and commitment to being on the Buddhist path and in general distinguishes a Buddhist from a non-Buddhist.^[7] Other practices may include following ethical precepts, support of the monastic community, renouncing conventional living and becoming a monastic, the development of mindfulness and practice of meditation, cultivation of higher wisdom and discernment, study of scriptures, devotional practices, ceremonies, and in the Mahayana tradition, invocation of buddhas and bodhisattvas.

Karma as the law of cause and effect

Karma (from Sanskrit: "action, work") in Buddhism is the force that drives sa?sara—the cycle of suffering and rebirth for each being. Good, skillful deeds (Pali: "kusala") and bad, unskillful (Pali: "akusala") actions produce "seeds" in the mind which come to fruition either in this life or in a subsequent rebirth.^[18] The avoidance of unwholesome actions and the cultivation of positive actions is called śila (from Sanskrit: "ethical conduct").

In Buddhism, karma specifically refers to those actions (of body, speech, and mind) that spring from mental intent ("cetana"),^[19] and which bring about a consequence (or fruit, "phala") or result ("vipaka"). Every time a person acts there is some quality of intention at the base of the mind and it is that quality rather than the outward appearance of the action that determines its effect^{[citation needed]}.

In Theravada Buddhism there can be no divine salvation or forgiveness for one's karma, since it is a purely impersonal process that is a part of the makeup of the universe. Some Mahayana traditions hold different views. For example, the texts of certain Mahayana sutras (such as the Lotus Sutra, the Angulimaliya Sutra and the Nirvana Sutra) claim that reciting or merely hearing their texts can expunge great swathes of negative karma. Some forms of Buddhism (for example, Vajrayana) regard the recitation of mantras as a means for cutting off previous negative karma.^[20] The Japanese Pure Land teacher Genshin taught that Amida Buddha has the power to destroy the karma that would otherwise bind one in sa?sara.^[21][22]

1. Life as we know it ultimately is or leads to suffering/uneasiness (dukkha) in one way or another.
2. Suffering is caused by craving. This is often expressed as a deluded clinging to a certain sense of existence, to selfhood, or to the things or phenomena that we consider the cause of happiness or unhappiness. Craving also has its negative aspect, i.e. one craves that a certain state of affairs not exist.
3. Suffering ends when craving ends. This is achieved by eliminating delusion, thereby reaching a liberated state of Enlightenment (bodhi);
4. Reaching this liberated state is achieved by following the path laid out by the Buddha.

Rebirth refers to a process whereby beings go through a succession of lifetimes as one of many possible forms of sentient life, each running from conception^[23] to death. Buddhism rejects the concepts of a permanent self or an unchanging, eternal soul, as it is called in Hinduism and Christianity. According to Buddhism there ultimately is no such thing as a self independent from the rest of the universe (the doctrine of anatta). Rebirth in subsequent existences must be understood as the continuation of a dynamic, ever-changing process of "dependent arising" ("pratityasamutpada") determined by the laws of cause and effect (karma) rather than that of one being, transmigrating or incarnating from one existence to the next.

Each rebirth takes place within one of five realms according to Theravadins, or six according to other schools.^[24][25] These are further subdivided into 31 planes of existence:^[26]

1. Naraka beings: those who live in one of many Narakas (Hells)
2. Preta: sometimes sharing some space with humans, but invisible to most people; an important variety is the hungry ghost^[27]
3. Animals: sharing space with humans, but considered another type of life
4. Human beings: one of the realms of rebirth in which attaining Nirvana is possible
5. Asuras: variously translated as lowly deities, demons, titans, antigods; not recognized by Theravada (Mahavihara) tradition as a separate realm^[28]
6. Devas including Brahmas: variously translated as gods, deities, spirits, angels, or left untranslated

Rebirths in some of the higher heavens, known as the Śuddhavasa Worlds (Pure Abodes), can be attained only by skilled Buddhist practitioners known as anagamis (non-returners). Rebirths in the arupa-dhatu (formless realms) can be attained only by those who can meditate on the arupajhanas, the highest object of meditation.

According to East Asian and Tibetan Buddhism, there is an intermediate state (Tibetan "Bardo") between one life and the next. The orthodox Theravada position rejects this; however there are passages in the Samyutta Nikaya of the Pali Canon (the collection of texts on which the Theravada tradition is based), that seem to lend support to the idea that the Buddha taught of an intermediate stage between one life and the next.^[29][30]