user-1: I am not very experienced with Buddhism, but I do think I have read several suttas teaching that it is not good to hold on to views, and that the Buddha doesn't teach what the universe is like, but rather about the mind. I think this makes sense, since I experience that any clinging, even the mildest one to a view, causes discomfort.
Still, I see so many Buddhists cling on to views like rebirth or karma: Many Buddhists that I know make it an important part of their lives, and I see many analyses about Buddhism describing it as central to the belief. Is this just the natural human desire for certainty putting forward these views, or are there any teachings that actually promote it? If so, what arguments do they use? (I am not precisely asking for the psychological factors behind this clinging, but rather the ground; the teachings, that are behind it)
I am asking for teachings that imply that these views (rebirth, karma etc.) are important and that it therefore is skillful to hold on to these views.

user-1: It is crucial because it is one of the 4 primary fears necessary for proper motivation.

“Mendicants, there are these four fears. What four? The fears of guilt, shame, punishment, and going to a bad place.
And what, mendicants, is the fear of rebirth in a bad place? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad result in the next life. If I were to do such bad things, when my body breaks up, after death, I’d be reborn in a place of loss, a bad place, the underworld, hell.’ Being afraid of rebirth in a bad place, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the fear of rebirth in a bad place. - AN 4.121

It is most fundamental to how The Buddha trained people;

"Kesi, I train a tamable person [sometimes] with gentleness, [sometimes] with harshness, [sometimes] with both gentleness & harshness.
"In using gentleness, [I teach:] 'Such is good bodily conduct. Such is the result of good bodily conduct. Such is good verbal conduct. Such is the result of good verbal conduct. Such is good mental conduct. Such is the result of good mental conduct. Such are the devas. Such are human beings.'
"In using harshness, [I teach:] 'Such is bodily misconduct. Such is the result of bodily misconduct. Such is verbal misconduct. Such is the result of verbal misconduct. Such is mental misconduct. Such is the result of mental misconduct. Such is hell. Such is the animal womb. Such the realm of the hungry shades.' - Kesi Sutta

Being without this fear is closest to trying to train without fear of shame, guilt or any fear of punishment. What do you think, is it important?
Added;

that the Buddha doesn't teach what the universe is like, but rather about the mind.

These can not be separated because The Buddha clearly taught about the origin on the world as well as mind eg DN27 Genesis.
The whole notion of escaping samsara without rebirth is pointless without rebirth because one can just wait to die as death makes equal.

user471: Sometimes, views related to karma and rebirth can be used skillfully by someone with self-view.
Please see the two paragraphs below.
The first paragraph states that someone should reflect that he is the owner and heir of his own karma, and would inherit the results of his karma. Reflecting on this will cause him to reduce misconduct.
The second paragraph states that when a noble disciple reflects on the fact that not only him, but all own their karma, are heirs of their karma and would inherit the result of their karma, then reflecting on this will cause him to get on the path to liberation.

“And for the sake of what benefit should a woman or a man, a
householder or one gone forth, often reflect thus: ‘I am the owner of
my kamma, the heir of my kamma; I have kamma as my origin, kamma as my
relative, kamma as my resort; I will be the heir of whatever kamma,
good or bad, that I do’? People engage in misconduct by body, speech,
and mind. But when one often reflects upon this theme, such misconduct
is either completely abandoned or diminished. It is for the sake of
this benefit that a woman or a man, a householder or one gone forth,
should often reflect thus: ‘I am the owner of my kamma, the heir of my
kamma; I have kamma as my origin, kamma as my relative, kamma as my
resort; I will be the heir of whatever kamma, good or bad, that I do.’
“This noble disciple reflects thus: ‘I am not the only one who is the
owner of one’s kamma, the heir of one’s kamma; who has kamma as one’s
origin, kamma as one’s relative, kamma as one’s resort; who will be
the heir of whatever kamma, good or bad, that one does. All beings
that come and go, that pass away and undergo rebirth, are owners of
their kamma, heirs of their kamma; all have kamma as their origin,
kamma as their relative, kamma as their resort; all will be heirs of
whatever kamma, good or bad, that they do.’ As he often reflects on
this theme, the path is generated. He pursues this path, develops it,
and cultivates it. As he does so, the fetters are entirely abandoned
and the underlying tendencies are uprooted.
AN 5.57

There are two sorts of Right Views - with and without effluents.
The view about a person being the owner and heir of their karma, is such a Right View with effluents, that sides with merit. Another is rebirth.

"And what is right view? Right view, I tell you, is of two sorts:
There is right view with effluents, siding with merit, resulting in
acquisitions [of becoming]; there is right view that is noble, without
effluents, transcendent, a factor of the path.
"And what is the right view with effluents, siding with merit,
resulting in acquisitions? 'There is what is given, what is offered,
what is sacrificed. There are fruits & results of good & bad actions.
There is this world & the next world. There is mother & father. There
are spontaneously reborn beings; there are contemplatives & brahmans
who, faring rightly & practicing rightly, proclaim this world & the
next after having directly known & realized it for themselves.' This
is the right view with effluents, siding with merit, resulting in
acquisitions.
"And what is the right view that is noble, without effluents,
transcendent, a factor of the path? The discernment, the faculty of
discernment, the strength of discernment, analysis of qualities as a
factor for awakening, the path factor of right view in one
developing the noble path whose mind is noble, whose mind is without
effluents, who is fully possessed of the noble path. This is the right
view that is noble, without effluents, transcendent, a factor of the
path.
MN 117


-1: <p>I am not very experienced with Buddhism, but I do think I have read several suttas teaching that it is not good to hold on to views, and that the Buddha doesn't teach what the universe is like, but rather about the mind. I think this makes sense, since I experience that any clinging, even the mildest one to a view, causes discomfort.</p>
<p>Still, I see so many Buddhists cling on to views like rebirth or karma: Many Buddhists that I know make it an important part of their lives, and I see many analyses about Buddhism describing it as central to the belief. Is this just the natural human desire for certainty putting forward these views, or are there any teachings that actually promote it? If so, what arguments do they use? (I am not precisely asking for the psychological factors behind this clinging, but rather the ground; the teachings, that are behind it)</p>
<p>I am asking for teachings that imply that these views (rebirth, karma etc.) are important and that it therefore is skillful to hold on to these views.</p>
 -1: <p>It is crucial because it is one of the 4 primary fears necessary for proper motivation.</p>
<blockquote>
<p>“Mendicants, there are these four fears. What four? The fears of guilt, shame, punishment, and going to a bad place.</p>
<p>And what, mendicants, is the fear of rebirth in a bad place? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad result in the next life. If I were to do such bad things, when my body breaks up, after death, I’d be reborn in a place of loss, a bad place, the underworld, hell.’ Being afraid of rebirth in a bad place, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the fear of rebirth in a bad place. - <a href="https://suttacentral.net/an4.121/en/sujato" rel="nofollow noreferrer">AN 4.121</a></p>
</blockquote>
<p>It is most fundamental to how The Buddha trained people;</p>
<blockquote>
<p>&quot;Kesi, I train a tamable person [sometimes] with gentleness, [sometimes] with harshness, [sometimes] with both gentleness &amp; harshness.</p>
<p>&quot;In using gentleness, [I teach:] 'Such is good bodily conduct. Such is the result of good bodily conduct. Such is good verbal conduct. Such is the result of good verbal conduct. Such is good mental conduct. Such is the result of good mental conduct. Such are the devas. Such are human beings.'</p>
<p>&quot;In using harshness, [I teach:] 'Such is bodily misconduct. Such is the result of bodily misconduct. Such is verbal misconduct. Such is the result of verbal misconduct. Such is mental misconduct. Such is the result of mental misconduct. Such is hell. Such is the animal womb. Such the realm of the hungry shades.' - <a href="https://www.accesstoinsight.org/tipitaka/an/an04/an04.111.than.html" rel="nofollow noreferrer">Kesi Sutta</a></p>
</blockquote>
<p>Being without this fear is closest to trying to train without fear of shame, guilt or any fear of punishment. What do you think, is it important?</p>
<p>Added;</p>
<blockquote>
<p>that the Buddha doesn't teach what the universe is like, but rather about the mind.</p>
</blockquote>
<p>These can not be separated because The Buddha clearly taught about the origin on the world as well as mind eg <a href="https://suttacentral.net/dn27/en/sujato" rel="nofollow noreferrer">DN27 Genesis</a>.</p>
<p>The whole notion of escaping samsara without rebirth is pointless without rebirth because one can just wait to die as death makes equal.</p>
 471: <p>Sometimes, views related to karma and rebirth can be used skillfully by someone with self-view.</p>
<p>Please see the two paragraphs below.</p>
<p>The first paragraph states that someone should reflect that he is the owner and heir of his own karma, and would inherit the results of his karma. Reflecting on this will cause him to reduce misconduct.</p>
<p>The second paragraph states that when a noble disciple reflects on the fact that not only him, but all own their karma, are heirs of their karma and would inherit the result of their karma, then reflecting on this will cause him to get on the path to liberation.</p>
<blockquote>
<p>“And for the sake of what benefit should a woman or a man, a
householder or one gone forth, often reflect thus: ‘I am the owner of
my kamma, the heir of my kamma; I have kamma as my origin, kamma as my
relative, kamma as my resort; I will be the heir of whatever kamma,
good or bad, that I do’? People engage in misconduct by body, speech,
and mind. But when one often reflects upon this theme, such misconduct
is either completely abandoned or diminished. It is for the sake of
this benefit that a woman or a man, a householder or one gone forth,
should often reflect thus: ‘I am the owner of my kamma, the heir of my
kamma; I have kamma as my origin, kamma as my relative, kamma as my
resort; I will be the heir of whatever kamma, good or bad, that I do.’</p>
<p>“This noble disciple reflects thus: ‘I am not the only one who is the
owner of one’s kamma, the heir of one’s kamma; who has kamma as one’s
origin, kamma as one’s relative, kamma as one’s resort; who will be
the heir of whatever kamma, good or bad, that one does. All beings
that come and go, that pass away and undergo rebirth, are owners of
their kamma, heirs of their kamma; all have kamma as their origin,
kamma as their relative, kamma as their resort; all will be heirs of
whatever kamma, good or bad, that they do.’ As he often reflects on
this theme, the path is generated. He pursues this path, develops it,
and cultivates it. As he does so, the fetters are entirely abandoned
and the underlying tendencies are uprooted.<br />
<a href="https://suttacentral.net/an5.57/en/bodhi" rel="nofollow noreferrer">AN 5.57</a></p>
</blockquote>
<p>There are two sorts of Right Views - with and without effluents.</p>
<p>The view about a person being the owner and heir of their karma, is such a Right View with effluents, that sides with merit. Another is rebirth.</p>
<blockquote>
<p>&quot;And what is right view? Right view, I tell you, is of two sorts:
There is right view with effluents, siding with merit, resulting in
acquisitions [of becoming]; there is right view that is noble, without
effluents, transcendent, a factor of the path.</p>
<p>&quot;And what is the right view with effluents, siding with merit,
resulting in acquisitions? 'There is what is given, what is offered,
what is sacrificed. There are fruits &amp; results of good &amp; bad actions.
There is this world &amp; the next world. There is mother &amp; father. There
are spontaneously reborn beings; there are contemplatives &amp; brahmans
who, faring rightly &amp; practicing rightly, proclaim this world &amp; the
next after having directly known &amp; realized it for themselves.' This
is the right view with effluents, siding with merit, resulting in
acquisitions.</p>
<p>&quot;And what is the right view that is noble, without effluents,
transcendent, a factor of the path? The discernment, the faculty of
discernment, the strength of discernment, analysis of qualities as a
factor for awakening, the path factor of right view in one
developing the noble path whose mind is noble, whose mind is without
effluents, who is fully possessed of the noble path. This is the right
view that is noble, without effluents, transcendent, a factor of the
path.<br />
<a href="https://www.accesstoinsight.org/tipitaka/mn/mn.117.than.html" rel="nofollow noreferrer">MN 117</a></p>
</blockquote>
