Are there any Sutta with an explanation of the 4 Noble Truths equal to or better than the one you have in the Mahasatipatthana Sutta?
Thank you for attention!
Try SN 22.104 (Suffering).
With Metta
Here’s a Study guide from Accesstoinsight on the Four Noble Truths. It’s hard to get the full picture from just one sutta- you might find what you want here.
http://www.accesstoinsight.org/lib/study/truths.html
With metta
Matheesha
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I am a fan of SN 22.1. 
Mahasatipatthana Sutta is the best!
Here are additional Suttas on 4 Noble Truths that some might not be aware of:
1) Four Noble Truths and Paticca…
“And what, bhikkhus, is the noble truth of suffering? Birth is suffering, old age is suffering, illness is suffering, death is suffering; sorrow, lamentation, pain, dejection, and anguish are suffering; not to get what one wants is suffering; in brief, the five aggregates subject to clinging are suffering. This is called the noble truth of suffering.
“And what, bhikkhus, is the noble truth of the origin of suffering? With ignorance as condition, volitional activities come to be; with volitional activities as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, old age and death, sorrow, lamentation, pain, dejection, and anguish come to be. Such is the origin of this whole mass of suffering. This is called the noble truth of the origin of suffering.
“And what, bhikkhus, is the noble truth of the cessation of suffering? With the remainderless fading away and cessation of ignorance comes cessation of volitional activities; with the cessation of volitional activities, cessation of consciousness; with the cessation of consciousness, cessation of name-and-form; with the cessation of name-and-form, cessation of the six sense bases; with the cessation of the six sense bases, cessation of contact; with the cessation of contact, cessation of feeling; with the cessation of feeling, cessation of craving; with the cessation of craving, cessation of clinging; with the cessation of clinging, cessation of existence; with the cessation of existence, cessation of birth; with the cessation of birth, old age and death, sorrow, lamentation, pain, dejection, and anguish cease. Such is the cessation of this whole mass of suffering. This is called the noble truth of the cessation of suffering.
“And what, bhikkhus, is the noble truth of the way leading to the cessation of suffering? It is just this noble eightfold path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called the noble truth of the way leading to the cessation of suffering.
“When it was said: ‘“These are the four noble truths”: this, bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, irreproachable, and uncensured by wise ascetics and brahmins,’ it is because of this that this was said.” AN3.61
2) Four Noble Truths and things to be fully understood, realized, abandoned, and developed.
“Of these Four Noble Truths, bhikkhus, there is a noble truth that is to be fully understood; there is a noble truth that is to be abandoned; there is a noble truth that is to be realized; there is a noble truth that is to be developed.
“And what, bhikkhus, is the noble truth that is to be fully understood? The noble truth of suffering is to be fully understood; the noble truth of the origin of suffering is to be abandoned; the noble truth of the cessation of suffering is to be realized; the noble truth of the way leading to the cessation of suffering is to be developed.” SN56.29
“And what, bhikkhus, are the things to be fully understood by direct knowledge? It should be said: the five aggregates subject to clinging. What five? The form aggregate subject to clinging … the consciousness aggregate subject to clinging. These are the things to be fully understood by direct knowledge.
“And what, bhikkhus, are the things to be abandoned by direct knowledge? Ignorance and craving for existence. These are the things to be abandoned by direct knowledge.
“And what, bhikkhus, are the things to be realized by direct knowledge? True knowledge and liberation. These are the things to be realized by direct knowledge.
“And what, bhikkhus, are the things to be developed by direct knowledge? Serenity and insight. These are the things to be developed by direct knowledge." SN45.159
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SN45.159 and SN56.29 are very important references, I would say landmarks within the EBTs.
I wish those who first shared with my the Dhamma were aware of this subtle but essential distinction between the noble truths and the ennobling tasks they relate to. How much time have I spent getting so wrong this basic aspect of the Dhamma.
Thanks for sharing it.
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