The second noble truth is not so easy and clear. Because here you are told that the cause of suffering is your own models, your own expectations, your own ideas, your own assumptions, your own desires, your own wanting things to be only your own way. This is the cause of suffering.
I feel that the second noble truth is extremely important because it is only when you realise it that the third and the fourth noble truths can follow.
One point is that when you see this, you have to take responsibility for what is happening inside yourself. This is not an easy teaching. To have complete self-reliance and to say: I create my own suffering and therefore only I can free myself. This is because there are some easier teachings where you are told: I will help you, you have only to trust or surrender to me and everything will be all right. You do not have to do anything, only have trust, faith, belief and so on. Hence this second noble truth is an extremely radical teaching. It is not an easy teaching.
So you see the second noble truth is something very subtle to realise. When a person’s precious possession has been stolen, he says he feels sad because this man stole it. But can the person respond differently with something other than that reaction? Can he let go of his identification with what he considers as something very precious? If he can do that, then he will realise there is no suffering. So this is a very hard medicine. In fact, some medicines are not very pleasant, and not very sweet. So this medicine that is presented is also not very easy.
Once I met a Tibetan monk and I asked him: Did you suffer when you were tortured? According to the Dhamma, how do you see that? And he said: I knew that it was because these people were torturing me that I was suffering. But as a meditator I had been practising very hard with physical pain, sitting for two or three hours at a stretch. So when they were torturing me, I was trying to see how far I could work with the pain rather than hate the person torturing me. I tried my best to use the Buddha’s medicine when I was suffering. Sometimes I was very successful and I had real gratitude for the Buddha’s teaching for I saw that the medicine was working. And when the medicine was not working and I was suffering, I thought: May I be able to practise more.