SN24:46–70 This Is Mine, Etc, third trip I translate the titles of the last three vaggas as in Be: Dutiyagamanavagga, Tatiyagamanavagga, Catutthagamanavagga. In Se, the third and fourth vaggas are similarly named, but the second is called Gamanavagga. Ee includes all the suttas after the first eighteen in a single chapter (Chapter II) subdivided into four sections called gamana. Ee applies the title Purimagamana to the first eighteen suttas of this chapter, and Dutiyagamana to the second eighteen; the third and fourth chapters are named as in the other eds., but without -vagga. In his introduction to this part (p. ix) Feer proposes to count the eighteen suttas of the Sotāpattivagga twice, and thus maintains that the whole saṃyutta consists of 114 suttas (18 + 18 + (3 x 26)). This, however, involves an unnecessary duplication (which Feer admits, to his puzzlement). It is thus best to follow the arrangement of this saṃyutta in Be and Se.
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These suttas repeat the views of The Second Trip, but are modelled on the following paradigm: sn.iii.222
1 At Sāvatthī. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise:
‘…’?"
"Venerable sir, our teachings are rooted in the Blessed One … ."
"When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as that arises.
When there is feeling … perception … volitional formations … consciousness, by clinging to any of these things, by adhering to any of these things, such a view as that arises.
"What do you think, bhikkhus, is form … feeling … perception … volitional formations … consciousness permanent or impermanent?"
"Impermanent, venerable sir."
"Is what is impermanent suffering or happiness?"
"Suffering, venerable sir."
"But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?"
"No, venerable sir."
"Thus, bhikkhus, whatever is impermanent is suffering. When that is present, it is by clinging to that, that such a view as that arises." [n.267] This paragraph distinguishes the suttas of this "trip" (gamana) from those of the preceding trips. Similarly, the fourth trip is distinguished simply by the concluding argument.