The gist of the path is contained in The Three Principal Aspects of the Path written by Je Tsongkhapa, which encompasses all the key issues of exoteric and esoteric Buddhism.

The first aspect is renunciation, which essentially means not to make the pursuit of material accomplishments the purpose of life. Having generated renunciation, one should no longer act like those who exchange their whole precious life for ephemeral pleasures, but set to obtain liberation as the grand purpose of life. One can even imitate the bodhisattvas to arouse bodhicitta and live for the deliverance of all sentient beings to liberation. If one determines to focus life on obtaining one’s own freedom from cyclic existence instead of pursuing material pleasures, one can be deemed having generated renunciation.

The second is bodhicitta, which is the aspiration to live for the attainment of liberation for all sentient beings. This is different from the good Samaritans reported in the newspapers or on television. The true bodhisattvas have only one goal in life, and that is to use their lifetime to benefit others.The third aspect is realization of emptiness.

In a nutshell, the path leading to the cessation of suffering can be subsumed under these three aspects. Over the years, I have kept insisting on the necessity of generating renunciation and bodhicitta before taking up any other practice. It is not because there are no better practices, but rather it would be useless to practice them without having the requisite faculties. Taking the path leading to the cessation of suffering can eliminate all the defilements which are the origins of the suffering of samsara. Just as physical pain disappears once the illness has been cured, suffering ceases after all the defilements have been eradicated.

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

However, we cannot simply count on reason or theory to gain certainty in this view; we need to let the mind rest and examine it during meditation. Free the mind from discursive thoughts; neither review the past nor invite the future. The past no longer exists, the future has yet to come; if there is a mind, it can only be the mind at the present moment. Let us then check to see if the present mind exists. If we have been diligent in our practice of the preliminaries, we would know, in the instant we examine the mind, that the mind at this very moment is none other than clarity and emptiness.

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

Realistically, only when realization of emptiness is attained can suffering be overcome with the methods of ultimate truth. Those who have gained this realization can appreciate deeply that life is just like a dream. In a dream we may experience the death of our parents or loved ones and feel devastated. If we can suddenly wake up from the dream, no treatment or sympathy is necessary as suffering disappears instantly.

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

Buddhism holds the doctrine of dependent arising of all phenomena or compounded phenomena. What is dependent arising? It means that cause begets effect. All phenomena are the manifestations of dependent arising, the results of conditioned genesis.

If it is liberation that we seek, we must plant the seed of liberation, which will then yield the fruit. Such is the view of Buddhism.

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.

People in general think that there are also many elements of happiness in life and do not sense that samsara only has miseries. The reason why we so actively and enthusiastically engage ourselves in the pursuit of wealth and fame of this world is because we believe there is happiness to be had in these worldly achievements. This view comes from our belief that life in the god and human realm is basically a happy one. The Buddha requested that we regard all phenomena in samsara as suffering, which not only is a request from the Buddha but also a fact. Conversely, if the Buddha did not tell the truth, we would not need to comply either, whether or not the Buddha had requested.

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

We must understand that the six realms of samsara are not invented or arranged by the Creator or any personified god. Nor are they some chance happenings, devoid of causes and conditions. They are in fact the manifestations of cause and effect. And the most important cause among all is clinging to the self. What does it mean by clinging to the self? For instance, when we have a headache, we say, “I have a headache.” A notion of the self is in that statement. Or, if a car suddenly drives by us when we are riding a bicycle, it would give us a start. Here, a sense of the self is also present in our minds. All that causes this sense of the self to arise is a kind of blind attachment. Attachment may be blind or senseless, but it has completely taken control over every one of us, including those we greatly admire.

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

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.