When producing the content for the site we review the sutta for all omitted sentences and consider whether they should be extended. This is best understood by looking at two examples.
From the Anguttara Nikaya section of One’s 1.102 - 1.109 the text extracted from Bhikkhu Sujato’s Suttacentral translation is as follows
“Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as having many wishes … having few wishes … lack of contentment … contentment … improper attention … proper attention … lack of situational awareness … situational awareness …”
If this is read as written it does not make sense and is confusing and just plain wrong as it implies having few wishes etc. is harmful.
We have extended this and read as follows
“Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as having many wishes. Having many wishes is very harmful.
“Taking into account interior factors, mendicants, I do not see a single one that is so very beneficial as having few wishes. Having few wishes is very beneficial.”
“Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as lack of contentment. Lack of contentment is very harmful.
“Taking into account interior factors, mendicants, I do not see a single one that is so very beneficial as contentment. Contentment is very beneficial.”
“Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as improper attention. Improper attention is very harmful.”
“Taking into account interior factors, mendicants, I do not see a single one that is so very beneficial as proper attention. Proper attention is very beneficial.”
“Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as lack of situational awareness. Lack of situational awareness is very harmful.”
“Taking into account interior factors, mendicants, I do not see a single one that is so very beneficial as situational awareness. Situational awareness is very beneficial.”
From the Samyutta Nikaya Linked Discourse on Aggregates SN 22.100
What do you think, mendicants? Is form permanent or impermanent?”
“Impermanent, sir.”
“Is feeling … perception … choices … consciousness permanent or impermanent?” …
“So you should truly see … Seeing this … They understand: ‘… there is no return to any state of existence.’”
We have extended this and read as follows
What do you think, mendicants? Is form permanent or impermanent?”
“Impermanent, sir.”
“Is feeling … perception … choices … consciousness permanent or impermanent?” …
“Impermanent, sir.”
“But if it’s impermanent, is it suffering or happiness?”
“Suffering, sir.”
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“No, sir.”
“So you should truly see … “any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ You should truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all feeling … perception … choices …consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Seeing this … a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘… ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done.’ there is no return to any state of existence.’”