When one has read thousands of suttas some things will become painfully apparent. I really wonder why they were set down the way they were. What I find disappointing are:
1) Order of the suttas.
It seems that the suttas are placed in (what looks like) a random way. For example: why Parinibbana sutta placed in the middle (#16) of Digha Nikaya and not in the end (#34)? I think that it would have been more appropriate for it to be either at the very end, or close to the end with suttas about events after it to be the end. Wouldn’t it be logical to have the first sutta/s deal with Gotama before Awakening, then his struggle for Awakening, and his Parinibbana toward the end? Currently, it seems like one can read the suttas in any order and not miss a thing.
2) Fragmentary nature of the instruction. Often suttas deal only with a very narrow theme, or topic and are totally silent on other things. Thus it is very easy to infer wrong conclusions merely due to absence of information.
Ex: A monk goes to the Buddha asking for instruction and then instantly awakens after hearing short instruction. Some people have misunderstood this to imply that one can become awakened merely through hearing a Dhamma talk. What the sutta doesn’t mention (but, maybe, takes for granted that learned student knows) is the key. What if that monk was a serious meditator who meditated for 20+ years and who already accomplished so much that he needed just one little wise nudge in the right direction by the Buddha? It is easy to overlook that. The issue is that while in some suttas it is obvious what they take for granted and assumed, in some other suttas it might not be that obvious. Worst case is where we don’t know that we are missing some crucial piece of information.
If one misses MN111 sutta, then by reading MN74 one might get wrong impression that ven. Sariputta attained Arhatship without much (or any) jhanas while fanning the Buddha and listening to his Dhamma talk. It would make perfect sense as ven. Sariputta was disciple of highest wisdom who gained stream-entry from hearing a single line from ven. Assaji. Yet in MN111 it talks how he needed to reach all jhanas, arupa states and saññāvedayitanirodhaṃ. To get a more correct understanding of ven. Sariputta’s Arhatship in MN74 one need to read not MN73, but MN 111…
Why couldn’t the suttas be organized in a more logical way, more like a text book (such as VsM) and without skipping essential steps or placing them far away from where/when they occur. And with events & teachings happening in more chronological order.