For example, if one has only limited knowledge of Buddhist philosophy, e.g., the rarity and preciousness of human birth or the suffering nature of samsara, doubts about the viability of gaining liberation through Dharma practice, the methods to be used for attaining enlightenment, or the soundness of the practice being undertaken, to name a few, may arise during the course of one’s practice. Lacking the wisdom gained from an orderly training in the Dharma and from contemplation, one is incapable of solving these issues alone and thereby easily confused, which ultimately may turn into a kind of hindrance to one’s practice. Whereas gaining the requisite wisdom can be both helpful and encouraging. As practitioners of the Dharma, we should at the least have an adequate understanding of the key doctrines. Such knowledge is more than just needed for a true practitioner; it is indispensable.

~Depicted from THE RIGHT VIEW - The Four Noble Truths—the Path Out of Samsara

Some regard Buddhism as a kind of belief. Belief also means faith. Of course faith is needed in Buddhism, but it would be oversimplified to regard Buddhism as a belief since keeping faith is only one of the aspects of Buddhism.  The foundation and the priority of Buddhism are not about belief, but wisdom and compassion.  Although Buddhism does advocate the importance of faith, it is not unique to Buddhism; science also calls for faith.  For example, people today all want to promote faith in science.  If one does not trust science, one probably would not even dare to take airplane.  People take planes because they believe in the technology that allows airplane to transport people to their destinations.  It takes faith to accomplish anything in this world, the same kind of faith as in Buddhism. Therefore, it is incorrect to equate Buddhism with belief.

~Depicted from THE RIGHT VIEW - Buddhism—the Definition

To Give Is to Receive

Perhaps someone might ask how we can solve our own problems if we only help others.

Actually, there is a hidden secret here which only someone like Buddha Sakyamuni can know. That is -- when we let go of our attachment to the self and think only of benefiting others, we inadvertently receive all the things we deserve.

To give an example, when people rushed to help raise funds for victims of a natural disaster, some beggars and the handicapped joined in the effort by donating all they had – twenty dollars, one hundred dollars – to a charitable organization. At the moment, it appeared they had donated everything they had and were suddenly left with nothing. But perhaps because of their act of kindness, they touched and inspired others, and ended up receiving many times more what they gave. When they made the donation, they were sincere in their wish to help and had no other intention in mind. As long as giving is done with true sincerity, the person who gives will unexpectedly receive in kind -- this is the amazing secret underlying cause and effect.

~Depicted from ARE YOU READY FOR HAPPINESS - Buddhism and the Business World – Six Standards in a Corporate Culture

Once there is doubt, we might act in our own interest without regard to the law and moral conduct; thinking others are unaware of our true intention, we bring harm and injury to them. If we genuinely believe in and respect cause and effect, we will be fearful of committing transgressions. This is because there is no connection between “cause and effect” and “whether others know our true intention.” When we commit a transgression, this action, like a seed, is stored and will one day mature. No one is spared at the time it matures; where there is cause, there is effect – that is the objective reality. Without cause and effect to restrain us, our moral standards will decline to even beyond the bottom line. This will create even greater alienation among people and generate a lot of problems for society. Therefore, we should believe in cause and effect, and practice the ten virtues.

~Depicted from ARE YOU READY FOR HAPPINESS - Spiritual Equipment for Modern Times

It is very important to know what mantra represents. Without a correct understanding of mantra, no matter how many times one recites the mantra, it can only alleviate negative karma caused by unwholesome words, but not gain any accomplishment. However, with the aforementioned right view, the effectiveness of applying mantra recitation to reduce negative karma, increase merit, and attain realization will be very different.

~ Depicted from GATEWAY TO VAJRAYANA PATH - The Generation Stage 

Likewise, it is stated in the scriptures that ripening of the cause comes in four types. The first is the one that ripens in the same lifetime. For example, karma was committed in youth and the effect takes place in middle or old age. Sometimes karma ripens even sooner, and the effect can be seen immediately. The reason is that certain conditions can expedite the manifestation of fruit. Such fast ripening has something to do with the object and the motivation of the action. There are many such cases told in One Hundred Stories about Karma (Karmasakata). For example, the Sangha and ordinary people are two completely different objects. If it is a serious case of stealing from or slandering the Sangha, the retribution may come right away or in this lifetime. If the same act is committed against ordinary people, one will surely bear the consequence but not necessarily right away or in this lifetime. The different results arise from the difference between the two objects. The other condition is the difference in motivation. If the intention to kill is very strong or has been premeditated for a long time, the retribution will come swiftly, whereas the effect may not be immediately apparent if the motivation to kill is not so fierce.

~Depicted from THE RIGHT VIEW - On Cause and Effect

We should ponder this: If I can be forbearing in the face of personal attack or insult, not only other people will see me in a new light but also help train my mind. If everybody is nice to me, how will I have the chance to practice forbearance? Now that this person has given me such a good opportunity and helped me accumulate great merit, how can I feel hostile toward this person and not repay the favor?

~Depicted from THE HANDBOOK FOR LIFE'S JOURNEY -On The Three Poisons-How to Confront Anger

True Buddhist practitioners are not pessimists even though they look upon money and fame as things of little value. This is because they are fully aware their spiritual development is not impaired by the body’s physical decline; wisdom and compassion will always follow them like a shadow in old age and even in death. Awaiting them from afar is a state of clarity and bliss; thus, far from being defeatist, they are optimistic and full of confidence. Because they have this aspiration, they can practice tirelessly and without regret. We need not fear suffering nor lose hope; with effort, we can free ourselves from the shackles of samsara and attain absolute happiness.

~Depicted from THE FOUR SEALS OF DHARMA - All Contaminated Things are Unsatisfactory

Without practice or mind training, we cannot be sure of attaining liberation. For instance, over the several decades in our lifetime, we do not in general have to worry about our livelihood; as long as we are willing to work, it is more or less guaranteed. However, death, this uninvited guest, comes when we least expect it. At the critical moment, we are not at all prepared to confront death or transform it into the path. Invariably, we are helpless when death arrives, so the question of birth, aging, illness, and death is a more important one than existence. If we cannot address this problem properly, it is more frightening than the struggle to stay alive; if we can come to terms with the problem in the correct way, it will be more meaningful than solving our livelihood. Therefore, practice is extremely important.

~ Depicted from THE FOUR SEALS FOR DHARMA - The Importance of Practice