The Four Noble Truths are

[Grigoris]

I can assure you that my 'path' is very very simple.

Reinventing everything from the beginning for no particular reason does not sound simple at all.

[KeithA]

I am sure there are many ways to say the same thing differently.

And that's wonderful, isn't it?
Thank you.

I think so. There are those take a very narrow view, and see differences everywhere they look. Others prefer a more wide approach and can find the Dharma almost anywhere. Both approaches have their pitfalls, but I tend to fall in the latter category.

[Viach]

The Four Truths of the Noble are considered by the Buddha in the Maha-satipatthana Sutta (DN22) in the section "the objects of mind". So 4TN belong to the level of dharmas and can be adequately understood by the "logic" existing, namely, at the level of dharmas. It makes no sense to apply everyday common sense to 4TN, just as it makes no sense to apply Newtonian laws to the level of elementary particles at which the laws of quantum physics operate.
Thus, the information embedded in 4TN can be understood and used only by those Buddhist yogis(the Noble Ones) who, at least, have the ability to perceive from their own experience the flow of dharmas (santana). For others(not noble ones), the information embedded in 4TN has no practical meaning(that is, it cannot be understood and used).

[Astus]

“Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is the forerunner and precursor of the breakthrough to the Four Noble Truths as the really are, that is, right view. It is to be expected that a bhikkhu with right view will understand as it really is: ‘This is suffering.’… ‘This is the way leading to the cessation of suffering.’
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
(Paṭhamasūriya Sutta SN 56.37)

[Viach]

“Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is the forerunner and precursor of the breakthrough to the Four Noble Truths as the really are, that is, right view. It is to be expected that a bhikkhu with right view will understand as it really is: ‘This is suffering.’… ‘This is the way leading to the cessation of suffering.’
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
(Paṭhamasūriya Sutta SN 56.37)

Just as the dawn immediately precedes the appearance of the sun, so the correct yogic (non-intellectual) view immediately precedes the emergence of the yogic understanding of 4TN and becoming the Ariya. The effort here is a yogic effort. Just as a flashlight cannot be a harbinger of sunrise, so is the usual intellectual understanding of 4TN and the usual intellectual effort to understand 4TN. Thus, either an ariya or a yogi who is on the verge of becoming an ariya can have the correct view and, accordingly, be able to understand 4TN.

[SteRo]

“Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is the forerunner and precursor of the breakthrough to the Four Noble Truths as the really are, that is, right view. It is to be expected that a bhikkhu with right view will understand as it really is: ‘This is suffering.’… ‘This is the way leading to the cessation of suffering.’
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
(Paṭhamasūriya Sutta SN 56.37)

Just as the dawn immediately precedes the appearance of the sun, so the correct yogic (non-intellectual) view immediately precedes the emergence of the yogic understanding of 4TN and becoming the Ariya. The effort here is a yogic effort. Just as a flashlight cannot be a harbinger of sunrise, so is the usual intellectual understanding of 4TN and the usual intellectual effort to understand 4TN. Thus, either an ariya or a yogi who is on the verge of becoming an ariya can have the correct view and, accordingly, be able to understand 4TN.

'Correct' or 'right' view is of two kinds: with effluents and without effluents. This is what the Buddha taught. The Buddha did not teach that a view with effluents is necessarily 'incorrect' or 'wrong'. Therefore restricting 'right' or 'correct' view of the 4NT to "ariya or a yogi who is on the verge of becoming an ariya" does not comply with the Buddha's teachings.

[Astus]

the correct yogic (non-intellectual) view immediately precedes the emergence of the yogic understanding of 4TN and becoming the Ariya.

What is that statement based on? Where do you find in the sutras or the abhidharma such explanation?

Vasubandhu in AKB (vol 3, p 897, tr Pruden):
'Because, in the period preparatory to the Path proper, that is, the period of examination, the ascetic first creates an idea of that to which he is attached, of that by which he is tormented, of that from which he seeks to be delivered, namely, suffering. Then he asks what is its cause, and he creates an idea of its origin. Then he asks what does extinction consist of, and he creates an idea of extinction. Then he asks what is the Path to extinction, and he creates an idea of the path. ...
What is the meaning of the word abhisamaya (comprehension)? This word signifies abhisambodha, ''understanding, comprehension." The root i signifies "to understand".'

Also, even when one actually attains one of the fruits, there are several stages preceding it, and "non-conceptual" does not really feature among them. But if you have some sources, please present them.

[tkp67]

I am sure there are many ways to say the same thing differently.

And that's wonderful, isn't it?
Thank you.

I think so. There are those take a very narrow view, and see differences everywhere they look. Others prefer a more wide approach and can find the Dharma almost anywhere. Both approaches have their pitfalls, but I tend to fall in the latter category.

I know this post is a bit old but I think commentary noteworthy.

Difference and Unique are the ends of the spectrum that define duality in regard to human perspective on human variation.

However from a genetic perspective (on without an emotional attachment) the human genome expresses diversely (as do all genetic forms of live over the term of evolution).

This, I reason, is something the saw (as did Darwin) when he contemplated the nature of suffering. Are lack of ability to see it from the same lens simply indicative of the pervasive nature of delusion.

[Viach]

"The Sutra gives the name of aryasatya, truth of the Aryans, to
the Truths. What is the meaning of this expression?
They are truth for the Aryans, truths of the Aryans: this is why
they are called aryasatya.11
Does this mean that they are false for the non-Aryans? Not
being erroneous {Vibhdsd, TD 27, p. 397a26), they are true for
everyone. [But the Aryans see them as they are, that is to say,
under sixteen aspects (vii.13): they see suffering, that is, the
updddnaksandhas as suffering, impermanent, etc. Others do not.
Therefore, the Truths are called "truths of the Aryans" and not
truths of others, because the seeing of these latter is incorrect. In
fact, they see what is suffering as being not suffering.] As the
stanza says,
"What the Aryans call happy (i.e., Nirvana) others call painful;
what others call happy, the Aryans call painful."13"
Vasubandhu in AKB (vol 3, p 898, tr Pruden)

[Johnny Dangerous]

It means that some beings do not have the karma to see the truth of the Buddhas teaching, some have no interest, some never even get exposed, etc.

[Viach]

This means that 4TN is the answer at the end of the problem book. This answer plays the role of a guide: having solved the problem, we compare our answer with the answer at the end of the problem book. If the answer matches, we can be sure of the correctness of our solution. And also it can help only someone who is close to the end of the solution, and therefore he can "tailor" the remaining solution to the answer. For others, knowing the answer in no way will not help.

[Simon E.]

This means that 4TN is the answer at the end of the problem book. This answer plays the role of a guide: having solved the problem, we compare our answer with the answer at the end of the problem book. If the answer matches, we can be sure of the correctness of our solution. And also it can help only someone who is close to the end of the solution, and therefore he can "tailor" the remaining solution to the answer. For others, knowing the answer in no way will not help.

I have been attempting to practice the Vajrayana for more than three decades, nearly four. In that time I have had a number of teachers. Not one has ever mentioned the 4NT. Never.
Does that mean that the 4NT do not exist or that those teachers had never heard of them? No.
It means that a proportion of whole and large school of Buddhism takes its foundation from elsewhere.
So critiquing it has to be otherwise directed.

Incidentally last time this topic came up I checked with old T.B. friends to see if it was just something peculiar to my experience. They all said it wasn’t.

[Lazy Lubber]

The Four Truths of the Noble are considered by the Buddha in the Maha-satipatthana Sutta (DN22) in the section "the objects of mind".

The 4NTs were taught in the 1st sermon (SN 56.11). The Hinayana suttas say "Right View" is the forerunner (eg. MN 117). The Path itself describes knowledge of the 4NTs as Right View, the 1st Path factor (SN 45.8). In the Hinayana traditions, a number of high reputed scholar/practitioners have dismissed or questioned the authenticity of MN 10 & DN 22. Your ideas based on MN 10 & DN 22 appear to contradict many Hinaya suttas. Since the 4NTs were the Buddha's 1st sermon, it appears illogical to base understanding of them on the questionable DN 22.

[Lazy Lubber]

'Correct' or 'right' view is of two kinds: with effluents and without effluents.

According to the Hinaya MN 117, it seems this way.

This is what the Buddha taught.

Actually, I think we don't if the Buddha actually taught two kinds of right view. A study of the language of the Hinayana MN 117 gives the impression is contains language characteristic of Abhidhamma. Note: This does not mean the contents of MN 117 do not comply with the Buddha's Dharma.

The Buddha did not teach that a view with effluents is necessarily 'incorrect' or 'wrong'.

The Hinayana MN 117 appears to certainly say the right view with effluents is not "noble".

Therefore restricting 'right' or 'correct' view of the 4NT to "ariya or a yogi who is on the verge of becoming an ariya" does not comply with the Buddha's teachings.

Actually, MN 117 appears to certainly say the right view with effluents is not "noble" because it is only a right view siding with merit & contains effluents & attachment (upadhi). MN 117 says it excludes the 4NTs. The 4NTs appear certainly "ariya", which is why I imagine they are called "ariya". Based on MN 117, the merit doctrine of "kamma & rebirth" appears not "ariya" in the Hinayana teachings. Kind regards.

[SteRo]

"The Sutra gives the name of aryasatya, truth of the Aryans, to
the Truths. What is the meaning of this expression?
They are truth for the Aryans, truths of the Aryans: this is why
they are called aryasatya.11
Does this mean that they are false for the non-Aryans? Not
being erroneous {Vibhdsd, TD 27, p. 397a26), they are true for
everyone. [But the Aryans see them as they are, that is to say,
under sixteen aspects (vii.13): they see suffering, that is, the
updddnaksandhas as suffering, impermanent, etc. Others do not.
Therefore, the Truths are called "truths of the Aryans" and not
truths of others, because the seeing of these latter is incorrect. In
fact, they see what is suffering as being not suffering.] As the
stanza says,
"What the Aryans call happy (i.e., Nirvana) others call painful;
what others call happy, the Aryans call painful."13"
Vasubandhu in AKB (vol 3, p 898, tr Pruden)

This is correct. However you might be misunderstanding the term "others" in "Others do not" and "truths of others". These "others" are those that do not follow Buddha Dharma, these "others" are NOT Dharma-followers other than Aryans.
The sixteen aspects of the 4NT are practiced also by those followers of Buddha Dharma that are still on the worldly paths of Accumulatation and Preparation, i.e. non-Aryans. That means that those practitioners already know that what those "others" outside of Buddha Dharma consider to be 'happy' is actully 'painful', what these consider to be permanent is actually impermanent etc.
However although those non-Aryans on the Paths of Accumultation and Preparation have correct/right view of the 4NT they have not yet attained that right view without effluents.

[SteRo]

I have been attempting to practice the Vajrayana for more than three decades, nearly four. In that time I have had a number of teachers. Not one has ever mentioned the 4NT. Never.
Does that mean that the 4NT do not exist or that those teachers had never heard of them? No.
It means that a proportion of whole and large school of Buddhism takes its foundation from elsewhere.
So critiquing it has to be otherwise directed.

Incidentally last time this topic came up I checked with old T.B. friends to see if it was just something peculiar to my experience. They all said it wasn’t.

Practicing insight into the 4NT is an aspect of the sutrayana. And the "sixteen aspects" of the 4NT mentioned/quoted by Viach is a practice specific only for a certain lineage within that sutrayana.

[Astus]

This means that 4TN is the answer at the end of the problem book. ... For others, knowing the answer in no way will not help.

There are stages before gaining the insight into the four noble truths, and there are also three stages of wisdom on must go through, the first of which is learning the Dharma, including the learning of the four noble truths. So it is actually very meaningful and necessary to learn and understand the four truths before one engages in cultivation and eventually gains insight.

'Whoever desires to see the Truths should first of all keep the Precepts. Then he reads the teaching upon which his Seeing of the Truths depends, or he hears their meaning. Having heard, he correctly reflects. Having reflected, he gives himself up to the cultivation of meditation. With the wisdom (prajna) arisen from the teaching (srutamayi) for its support, there arises the wisdom arisen from reflection (cintamayi) with this for its support, there arises the wisdom arisen from meditation (bhavanamayi).'
(AKB, vol 3, p 911-912, tr Pruden)

[Viach]

You can practice Satipatthana without even knowing about the existence of 4TN. Just like you can solve a problem in mathematics or physics without knowing the answer in advance. Having completed the solution to the problem, you compare your answer with the answer at the end of the task book. Similarly, Satipathana practitioners come to understand 4TN. Namely, they see that 4TN is a law that operates at the level of dhammas (objects of the mind). An ordinary person does not have sufficient sensitivity to this level, so 4TN for him/her is a pure abstraction, which has no practical value.
"...no theoretical explanations are given during the course of the exercises; only at the end the student’s experience are connected with the corresponding details of the system and principles of Buddhist teaching by the master of meditation."(Nyanaponika," Mindfulness as a Means of Spiritual Education ", Chapter VI Burmese Satipatthana Method and Practice of its Exercises,p.102)
(my translation from Russian)
"...во время хода упражнений не даются никакие теоретические разъяснения; только по окончании курса переживания изучающего связываются мастером медитации с соответствующими подробностями системы и принципами буддийского учения."(Ньянапоника, "Внимательность как средство духовного воспитания", Глава VI Бирманский метод сатипаттхана и практика его упражнений, стр. 102)
Thus, 4TN are not for everyone, but only for those who have already solved the problem or are one or two steps before solving it.

[Astus]

You can practice Satipatthana without even knowing about the existence of 4TN.

How does that even address the generally accepted order of the three stages of wisdom that begins with learning? Also, skipping between Sarvastivada and Theravada can cause some mistakes, as they are somewhat different systems.

Thus, 4TN are not for everyone, but only for those who have already solved the problem or are one or two steps before solving it.

Not in Theravada, nor in Sarvastivada.

'This superior right view leading to liberation is the understanding of the Four Noble Truths. It is this right view that figures as the first factor of the Noble Eightfold Path in the proper sense: as the noble right view. Thus the Buddha defines the path factor of right view expressly in terms of the four truths: “What now is right view? It is understanding of suffering (dukkha), understanding of the origin of suffering, understanding of the cessation of suffering, understanding of the way leading to the cessation to suffering.” The Eightfold Path starts with a conceptual understanding of the Four Noble Truths apprehended only obscurely through the media of thought and reflection. It reaches its climax in a direct intuition of those same truths, penetrated with a clarity tantamount to enlightenment. Thus it can be said that the right view of the Four Noble Truths forms both the beginning and the culmination of the way to the end of suffering.'
(The Noble Eightfold Path by Bhikkhu Bodhi, p 22)

[SteRo]

You can practice Satipatthana without even knowing about the existence of 4TN. ...

Today yes since one may contact worldly MBSR teachings without coming to know 1st truth of dukkha. However even though one may reduce the stress in worldly environments like job through MBSR one may not attain liberation through that.
So the question is more "Why would one turn to Buddha Dharma without any experience of 1st noble truth? And if there is turning to Buddha Dharma with experience of 1st noble truth doesn't this then naturally entail contacting the other NT as well?"