When the Buddha first turned the Wheel of Dharma, he taught the Four Noble Truths. The First Noble Truth is that there is suffering, and it should be recognised. The Second Noble Truth is that suffering has a cause, which therefore needs to be given up. That cause is the kleshas, the negative emotions or afflicting mental factors. Although there are many such obscured states of mind, the five principal obscurations are desire, aggression, ignorance, pride, and jealousy. The Third Noble Truth is that there is a path that leads beings away from suffering; this path therefore needs to be followed. The Fourth Noble Truth is that suffering can thus be brought to cessation. Through the Four Noble Truths, the Buddha urged us to renounce worldly concerns and strive for liberation from samsara.

120. Q. What is the light that can dispel this ignorance of ours and remove all sorrows? A. The knowledge of the "Four Noble Truths," as the Buddha called them.

[L]ike nonhuman animals in human factory farms, free-living nonhumans who are starving - or being disembowelled, asphyxiated or eaten alive - cannot console themselves by chanting the Four Noble Truths of Buddhism. The moral case for helping other sentient beings, regardless or race or species, does not rest on the distress their plight does (or doesn't) cause spectators.

"THE FOUR NOBLE TRUTHS

I. Suffering does exist.

II. Suffering arises from "attachment" to desires.

III. Suffering ceases when "attachment" to desire ceases.

IV. Freedom from suffering is possible by practicing the eightfold path:

1. Right understanding (view).
2. Right intention (thought).
3. Right speach.
4. Right action.
5. Right livelihood.
6. Right effort.
7. Right mindfulness.
8. Rght meditation (concentration).

Buddha's fourfold consolation:

With a mind free from greed and unfriendliness, incorruptible, and purified, the noble disciple is already during this lifetime assure of a fourfold consolation:

“If there is another world (heaven), and a cause and effect (Karma) of good and bad actions, then it may be that, at the dissolution of the body, after death, I shall be reborn in a happy realm, a heavenly world.” Of this first consolation (s)he is assured.

“And if there is no other world, no reward and no punishment of good and bad actions, then I live at least here, in this world, an untroubled and happy life, free from hate and unfriendliness.” Of this second consolation (s)he is assured.

“And if bad things happen to bad people, but I do not do anything bad (or have unfriendliness against anyone), how can I, who am doing no bad things, meet with bad things?” Of this third consolation (s)he is assured.

“And if no bad things happen to bad people, then I know myself in both ways pure.” Of this fourth consolation (s)he is assured."

The very first noble truth of the Buddha points out that suffering is inevitable for human beings as long as we believe that things last — that they don’t disintegrate, that they can be counted on to satisfy our hunger for security.

The first noble truth of Buddhism is that all life involves suffering.

Don’t throw away your suffering. Touch your suffering. Face it directly, and your joy will become deeper. You know that suffering and joy are both impermanent. Learn the art of cultivating joy. Practice like this, and you come to the third turning of the Third Noble Truth, the “Realization” that suffering and happiness are not two. When you reach this stage, your joy is no longer fragile. It is true joy.

As I give thought to the matter, I find four causes for the apparent misery of old age; first it withdraws us from active accomplishments; second, it renders the body less powerful; third, it deprives us of almost all forms of enjoyment; fourth, it stands not far from death.

THREE BASIC TRUTHS

Three things have a limited threshold:
Time, pain, and death.
While truth, love, and knowledge –
Are boundless.

Three things are needed
For humanity to co-exist:
Truth, peace and basic needs.
Everything else -
Is irrelevant.

[S]ince causes are four in number, to know them all is the business of the natural philosopher, who also referring to the cause why a thing is to all of them, viz. to matter, form, that which moves, and for the sake of which a thing subsists, physically assigns a reason. Frequently, however, three of these causes pass into one: for the cause why a thing is, and that for the sake of which it is, are one. But that which motion first originates, is in species the same with these... [T]here are three treatises; once concerning that which is immoveable; another concerning that which is moved, indeed, but is incorruptible; and a third concerning corruptible natures. So the cause of why a thing is, is assigned by him who refers to matter, to essence, and to the first mover... But there are two principles which are naturally motive; of which, one is not physical, because it does not contain in itself the principle of motion. And if there is any thing which moves without being moved, it is of this kind; as is that which is perfectly immoveable, that which is the first of all things, together with essence and form: for it is the end, and that for the sake of which a thing subsists. So that since nature is for the sake of something, it is also necessary to know this cause.

...it is the knowledge of necessary and eternal truths that distinguishes us from the mere animals and gives us Reason and the sciences, raising us to the knowledge of ourselves and of God...

The truths which are represented in England and Western countries generally, are those which refer to force of character, earnestness of purpose, conscientious strictness, noble charity, practical duty, whilst the truths which I find peculiarly developed in India – developed to a greater extent than anywhere else, - and in the Eastern countries generally, are those which have reference to sweetness of communion, sweetness of temper, meekness and resignation unto God.

The first noble truth of the Buddha is that when we feel suffering, it doesn’t mean that something is wrong. What a relief. Finally somebody told the truth. Suffering is part of life, and we don’t have to feel it’s happening because we personally made the wrong move. In reality, however, when we feel suffering, we think that something is wrong. As long as we’re addicted to hope, we feel that we can tone our experience down or liven it up or change it somehow, and we continue to suffer a lot.

the search for necessary truths, truths that are not only true, but they couldn’t have been false.