Buddhist literature, and without fully grasping its truth no being has any
  chance of salvation. For until he thoroughly understands the three
  characteristics of the world a man will inevitably crave for performance in
  one form or another, and as this cannot, by the nature of things, be
  obtained, he will suffer, and probably make others suffer also.
    The Buddha may be called an agnostic, because he neither accepts nor
rejects the existence of god. He refused to be drawn into any theoretical
discussion about god or nature of the soul. Whenever he was questioned
about them, he either maintained silence or remarked that god or gods were
also under the eternal law of karma. It seems that he was merely concerned
with the deliverance of man from suffering, other things being beyond his
concern.
    Another cardinal teaching of Buddha was his doctrine concerning the atta
or atman (soul or ego). He taught that the soul does not exist, in other words
he postulated for man a condition of anatta or anatman (non-soulness). What
is called the soul is in reality a physical and mental aggregate of five anitya
or impermanent conditions called khanda or skandha.
                          LAW OF CAUSATION
  The process by which life continues and one thing leads to another is
  explained by the chain of causation (patichchha-samuppada or
  pratityasamutpada), literally meaning dependent origination). The root
  cause of the process of birth and death and rebirth is ignorance, the
  fundamental illusion that individuality and permanence exist, when in fact
  they do not. Hence there arise in the organism various psychic
  phenomena, including desire, followed by an attempt to appropriate things
  to itself. This is typified especially by sexual craving and sexual
  intercourse, which are the actual causes of the next links in the chain,
  which concludes with age and death, only to be repeated again and again
  indefinitely. Therefore, rebirth—according to the law of Karma—takes
  place. The Buddhist Karma is not essentially different from that of
  Hinduism, though it is explained rather differently.