Theravada Buddhism treats the four truths as literally structured propositions to be verified against one's own experience, memorized, and used to organize the entire path: the commentarial tradition built on the Abhidhamma analyzes each truth into further categories, and the meditation manual Visuddhimagga maps direct insight into the truths as the culmination of practice, not a starting assumption to be believed on authority.
Mahayana readings complicate the picture without abandoning it. The Prajnaparamita literature, most concisely the Heart Sutra, has the bodhisattva Avalokitesvara tell Sariputra that in emptiness there is no suffering, no origin, no cessation, no path, a line that unsettled some traditionally trained monks precisely because it seems to negate the four truths themselves. Mahayana commentators resolve the tension by distinguishing levels of truth: the four truths hold at the conventional level, where suffering and its causes function exactly as described, while at the ultimate level even the categories of the diagnosis are without inherent existence, a point the Two Truths doctrine exists to hold in place.
Vajrayana and Tibetan Buddhism fold the four truths into graded curricula such as the Gelug school's Lamrim, where they appear early as the entry point for a practitioner seeking liberation before the text moves on to the further vow of seeking buddhahood for the sake of all beings. The truths are not superseded in any of these readings; they are treated as compressed enough to bear the weight successive generations of commentary put on them.