How to juggle between the need for Prosperity and Desires for a Samsaric mind? I completely understand the second noble truth which says

origin of dukkha, which arises or &quot;comes together&quot; with taṇhā
(&quot;craving, desire or attachment&quot;)

in plain English,

Desire is the cause of Sorrow.

But if one has not renounced and not living as a monk one has needs to maintain the Samsaric existence. As a layperson, you need money for thousands of things, pay the bills, get the wood for the fire to cook, pay for children's education, etc etc. Now I understand that core desire like, &quot;I want more money&quot; will lead to suffering, but you need an intention to become prosperous as time passes, i.e. grow in the samsaric world along with a spiritual goal towards Nirvana.
How can one grow without harboring desires? I understand that, the thoughts like, &quot;I want a Ferrari&quot; is a blatant desire, but I do want a decent car to drive few miles to my work. How is this basic necessity dealt with without desiring? How is this situation dealt with in the bounds of Dhamma? I am not talking about attachments to already possessed things, but working towards a prosperous living. After all, Nirvana or not, nobody wants to live in adversity.
There are two kinds of right livelihood:

MN117:30.2: Right livelihood is twofold, I say.

One may give up bad deeds for good deeds and prosper:

MN117:30.3: There is right livelihood that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment.
MN117:31.1: And what is right livelihood that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment?
MN117:31.2: It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood.
MN117:31.3: This is right livelihood that is accompanied by defilements.

Even better, one may give up attachments:

MN117:30.4: And there is right livelihood that is noble, undefiled, transcendent, a factor of the path.
MN117:32.1: And what is right livelihood that is noble, undefiled, transcendent, a factor of the path?
MN117:32.2: It’s the desisting, abstaining, abstinence, and refraining from wrong livelihood in one of noble mind and undefiled mind, who possesses the noble path and develops the noble path.
MN117:32.3: This is right livelihood that is noble.

The path is gradual and the first step is understanding the nature of good deeds. In other words, let ethics temper the siren call of desire. MN8 provides a list of ethical considerations:

MN8:12.2: ‘Others will be cruel, but here we will not be cruel.’
MN8:12.3: ‘Others will kill living creatures, but here we will not kill living creatures.’
MN8:12.4: ‘Others will steal, but here we will not steal.’
MN8:12.5: ‘Others will be unchaste, but here we will not be unchaste.’
MN8:12.6: ‘Others will lie, but here we will not lie.’
...

For example, buying and driving a Ferrari alongside a hungry person would be cruel. But helping to ease that person's hunger would be kind and it would also be cheaper.

AN10.28:4.5: ‘All sentient beings are sustained by food.’