This is because the attainment of Buddhahood is the ultimate way of freeing all sentient beings from suffering. Though we need various skillful means to achieve this goal, the most needed is not merely to offer others money, good reputation, enviable position or to establish charities to feed or treat the poor.

Instead, the most meaningful method is to propagate Buddhadharma from which others may find out for themselves the true nature of life. This is the only way that can really benefit others.

- Quote from The Right View, "The Three Supreme Methods"

Shakyamuni Buddha also began his path as an ordinary person and eventually attained enlightenment. He was not born a Buddha. In the biography of Milarepa, one disciple said to Milarepa, “Master, you must be an emanation of Vajrapani or some Buddha.” Milarepa immediately retorted, “I know you want to show your respect to me by saying that. Yet it is a serious defamation to the Dharma because it indicates that you don’t believe that the Dharma can transform an ordinary person into someone like me.” Therefore, the issue is not whether one has the capability but the determination to set about obtaining that capability from now on.

The Noble Truth of Suffering encompasses the non-sentient world of land, rivers, mountains and so forth, as well as the sentient world of all living beings in the six realms. In other words, all sentient beings and what their six consciousnesses (eye, ear, nose, tongue, body and mind) come in contact with are all included in the domain of the Noble Truth of Suffering. Because we are in constant contact with both the sentient and the non-sentient world, suffering manifests around us all the time. We ourselves are also part of it. Even so, people have hardly known correctly the nature of suffering, which in turn leads to much distress. It is therefore so important to understand it well.

- Quote from The Right View, "The Four Noble Truths—the Path Out of Samsara"

On the other hand, virtue also has the possibility to turn into mutable karma. It is therefore important for us to save all virtuous karma as best we can. There are two ways to do that. One is dedication. The other, a better way, is to understand fully the meaning of emptiness, that is, knowing virtuous karma is, like dreams, intrinsically illusory. If we can contemplate in this way, even if anger arises, it cannot destroy the root of virtue. Because anger is defilement, a mental affliction rooted in attachment, it is incompatible with the view that all phenomena are illusory. But the virtuous actions we performed are directly associated with attaining realization of that view. Since something mired in attachment is inferior to the virtuous root planted with wisdom, anger cannot destroy this root of virtue. If we have neither attained any realization nor dedicated merit, but are constantly filled with anger, virtuous karma will be destroyed very easily. For ordinary people, the best way to save accumulated good karma is dedication of merit.

The Four Noble Truths of the Theravada tradition is a part of this wisdom. And complete renunciation entails mastery of the Four Noble Truths.

Some people do not see the point of preparing for future lives because they are not feeling any obvious distress right now. Yet worrying about the well-being in their old age, they will do all they can to make money even without concerns for karma and retributions sometimes. This is very foolish. It has never occurred to them that they have already been born human and that no matter how hard this life is, it is nowhere close to the severe suffering born by those in the three lower realms. Where will we be reborn next time? Will we have another human birth like this one? No one knows. So, to be well prepared for the next life should be the rational thing to do. What does it take to be well prepared? It certainly is not wealth or fame we need but spiritual practice.

- Quote from The Right View, "The Three Supreme Methods"

The Vajrayana tradition of Tibetan Buddhism offers rich pickings of sublime practices, described by some as being plentiful as the yak’s hair. But no one would be qualified to practice any without first developing renunciation and bodhicitta as the base, which ought to be the single most important practice for us now.

When we come upon suffering, we should face it courageously rather than passively resist it. Once this hurdle is overcome, we can calmly accept a similar kind of suffering the next time and defeat it. In this way, we become the victor. If we persist, we can increase our mental strength and defeat all suffering.

- Quote from Are You Ready For Happiness? Don't Let the Paper Tiger Scare You Off, "How to Face Suffering"

There are some who have never stolen things, killed or hurt anyone; rather, they have kept their vows and practiced virtue. Yet, they often seem to be less fortunate than others in many aspects. Such cases tend to make people wonder, “If karma was true, why should good people run into bad luck?” Lay practitioners who do not have in-depth knowledge of karma or fully understand the viewpoints of Abhidharma-kosha-shastra may ask the same question. Some would even say, “I have attended many pujas and read so many scriptures. I should not have to suffer this or that illness or misfortune.” This is a wrong view. The fact is that all the virtuous actions committed have been stored in our alaya consciousness. It is due to the relevant conditions not yet matured that karma derived from those actions has not come to fruition. This is like a farmer who sowed all his grains in the springtime and must wait five to six months for the harvest. In the meantime, he is just a poor fellow with nothing left to eat at home. Some people may question, “You have toiled hard every day, tilling the land. Why don’t you have any food to eat?” Question like this is pointless. Everyone knows that there is a waiting period between sowing and harvesting.The reason why he has no food now is because he did not plough the land properly last year to reap a bumper harvest this year. His hard working this year would not have directly affected that outcome in any way. Similarly, attending pujas or liberating animals would not have any direct impact on the pain and misfortune we suffer now as those are the manifestations of the ripening of past negative karma.