since I'm not a native speaker of english I maybe expressing myself not clearly. So if there is something which isn't clear, just ask and I'll try to explain it in other words if possible. The most of my post here is about what you said in the following quote.
vinasp wrote:[the 4 noble truth] For me, they are a shallow useless teaching which would not result in enlightenment for anyone.
there is the Maha-satipatthana sutta (DN22), where it is written:
"And what is right view? Knowledge with regard to stress, knowledge with regard to the origination of stress, knowledge with regard to the cessation of stress, knowledge with regard to the way of practice leading to the cessation of stress: This is called right view.
So here knowledge with regard to the 4 noble truths is called right view.
When one understands the 4 noble truths, then one can distinguish what is well spoken from what is ill spoken.
This is also called "right view" as you already mentioned (MN117).
vinasp wrote:"One understands wrong view as wrong view and right view as right view : this is one's right view"
Right view is not a static thing. It is impossible to say, "right view is this particular thing", so that one can understand "right view" by such an explanation. Furthermore right view is not independent. It depends on two conditions.
MN43 Mahavedalla Sutta wrote:Right view:
"Friend, how many conditions are there for the arising of right view?"
"Friend, there are two conditions for the arising of right view : the voice of another and appropriate attention. These are the two conditions for the arising of right view."
So when there is the voice of another (or something written of another) and
appropriate attention, then there arises right view. This means the certain kind of view arises, which is the ideal view for the certain situation. The certain view, which is totally in accordance to dhamma or truth or nature or how one likes to call it. The certain kind of view which doesn't lead to suffering.
Therefore first of all one has to understand what suffering or stress (dukkha) is, which is the first noble truth. And one has to understand what the origin of dukkha is, which is the second noble truth. To avoid further arising of dukkha. Well, one also has to understand what the cessation of dukkha is, which is the third noble truth. To reduce dukkha which already exists. But usually one doesn't know anything about dukkha, its origin, its cessation and the path leading to the cessation of dukkha. This is the reason why one has to understand the 4th noble truth - the path leading to the cessation of dukkha - to "gain right view" to know "how to act appropriate", which is the kind of "acting" where no suffering follows.
vinasp wrote:Understanding dependent origination, or no-self in relation to the five aggregates of clinging, would lead to enlightenment. The four noble truths do not tell you how to bring about the cessation of craving.
Why should one bring craving to an end?
Because craving is the origin of dukkha (2rd noble truth) and when craving ceases dukkha ceases (3rd noble truth).
But why should one do anything to end suffering, when one actually doesn't know that one is suffering or doesn't know from what one is suffering?
How should a puthujjana know that "he is" suffering? The puthujjana doesn't know anything about dukkha.
So the Buddha told us what dukkha is. (1st noble truth).
When one understands it, one will do everything what is necessary to develop the noble eigthfold path, which leads to the cessation of dukkha.(4th noble truth).
For some beings this is enough to live and fullfill the holy life. For others more detailed explanation is necessary, e.g. dependent origination.
So we have plenty of more or less detailed explanations to start developing what is necessary to live the holy life.
Let's have a look on dependent origination. the first link is avijja (ignorance). What is ignorance? There is written something in MN 9:
"And what is ignorance, what is the origin of ignorance, what is the cessation of ignorance, what is the way leading to the cessation of ignorance? Not knowing about dukkha, not knowing about the origin of dukkha, not knowing about the cessation of dukkha, not knowing about the way leading to the cessation of dukkha — this is called ignorance.
This means ignorance is not knowing the four noble truths. How will one understand dependent origination without knowing the four noble truths?
vinasp wrote:I think that my understanding of the path is actually simpler, right view is the no-self view.
"the no-self view" is only then right view, when it arises in the appropriate situation. When it is hold as an absolute view it is just ditthi, but not samma-ditthi.
I hope this may help someone.
best wishes, acinteyyo