Paravediya, to be resolved “other-knowable”, occurs three times in the EBTs, so far as I know. All the passages are in verse; here they are, with the best available translations.
DN 19
Pucchāmi brahmānaṃ sanaṅkumāraṃ,
Kaṅkhī akaṅkhiṃ paravediyesu;
Rhy Davids
I ask the Brahma, the Eternal Youth,
Him past all doubt I, doubting, ask about
The things that others would fain know about.
Ud 5.7
Yā kāci kaṅkhā idha vā huraṃ vā,
Sakavediyā vā paravediyā vā
Anandajoti
Whatever doubts there are about here or hereafter,
Understandable by oneself, or understandable by another
Snp 3.4#479
Āsaṃ anissāya vivekadassī,
Paravediyaṃ diṭṭhimupātivatto
Norman
Not dependent on desire, seeing separation,
gone beyond the view which can be known by others.
As you can see, all agree that it means “what can be known by others” (i.e. parena vediya). But I fail to see what this actually means. The contexts are fairly consistent, about overcoming doubts and clarifying views, but what do we care about what others can know?
Elsewhere, the term para is used in a similar context, with a much better defined meaning. There are said to be two conditions for the arising of right view: the words of another (parato ghoso), and rational reflection (yoniso manisikāra). These refer to the two aspects of growing wisdom: there are some things we can learn from external sources, but they only ripen into wisdom when we apply them to our own situation. The duality of self/other, while implicit in the very mention of para, is made explicit in the Udāna passage.
I propose that we revise our understanding of these passages in this light, and read the phrase as “knowable from another” (parato vediya). Thus:
DN 19
I am in doubt, so I ask Brahmā—who is free of doubt—
about things one may learn from another.
Ud 5.7
Whatever doubts there are about here or hereafter,
that one may learn about by oneself or from another
Snp 3.4#479
Not relying on hope, seeing seclusion,
gone beyond views that may be learned from others