Saṃyutta Nikāya · Discourse 23.4

Should Be Completely Understood

Pariññeyyasutta — Māravagga

Setting
Sāvatthī
Speakers
The Buddha, teaching Venerable Rādha directly
Form
The Buddha's own initiative, offering to teach, with the identical threefold definition already given at SN 22.106
Length
Medium — the full threefold definition given in full
Northern parallel
This is a verbatim reuse of SN 22.106's own content, addressed here to one named disciple rather than the assembly
Difficulty
Approachable — best read directly alongside SN 22.106

Why this discourse

A discourse whose content is word for word identical to SN 22.106 much earlier in this book, but delivered here as a personal teaching the Buddha offers Rādha directly — a striking demonstration that this book's earlier, impersonally delivered technical content is equally at home addressed to a single named disciple in an entirely different saṃyutta.

Reading guide

A shift in delivery: the Buddha initiates

"Then Venerable Rādha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: 'Rādha, I will teach you...'" — unlike SN 23.1-3, where Rādha asked and the Buddha answered, here the Buddha himself initiates the teaching once Rādha has simply taken his seat.

The identical threefold definition from SN 22.106

"The things that should be completely understood... complete understanding... and the individual who has completely understood" — object, process, person, exactly as at SN 22.106: the five aggregates as what must be understood, the ending of greed, hate, and delusion as what understanding consists of, and the anonymized "the venerable of such and such name and clan" as who has achieved it.

Even the deliberately generic closing formula — naming no specific individual — carries over unchanged, preserved even in a discourse now delivered to one specific, named disciple.

Why reuse rather than rewrite

That this content transfers to Rādha's saṃyutta without any alteration suggests the teaching's value does not depend on its original audience or occasion — the same threefold analysis of understanding applies equally well whether delivered to the assembled mendicants generally or to one particular disciple personally.

A pattern this vagga's remaining discourses will continue

SN 23.5 through SN 23.10 will each similarly reuse specific discourses already given in Antavagga (SN 22.107-112), now personally addressed to Rādha — this discourse establishing that pattern for the first time.

Key terms

pariññeyya — should be completely understood — the object named in this discourse's opening question, identical to SN 22.106
pariññā — complete understanding — defined here, as at SN 22.106, as the ending of greed, hate, and delusion
itthannāmo itthagotto — "of such and such name and clan" — the deliberately generic placeholder formula, unchanged even though this discourse is addressed to a named individual
suṇāhi sādhukaṁ manasi karohi — "listen and apply your mind well" — the standard instruction preceding the Buddha's own initiated teaching
arahant — a perfected one — the term identifying the person who has completely understood

The text

The complete discourse, identical in content to SN 22.106, now addressed personally to Rādha. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

§1At Sāvatthī. Then Venerable Rādha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

§2“Rādha, I will teach you the things that should be completely understood, complete understanding, and the individual who has completely understood. Listen and apply your mind well, I will speak.” “Yes, sir,” Rādha replied. The Buddha said this: “And what things should be completely understood? Form, feeling, perception, choices, and consciousness. These are called the things that should be completely understood.

§3And what is complete understanding? The ending of greed, hate, and delusion. This is called complete understanding.

§4And what is the individual who has completely understood? It should be said: a perfected one, the venerable of such and such name and clan. This is called the individual who has completely understood.”

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Self-check quiz

Ten questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.

Question 1 of 10
How does this discourse's content compare to SN 22.106?
Correct: A. The same threefold definition of object, process, and person.
Question 2 of 10
How does this discourse's opening differ from SN 23.1-3?
Correct: A. Once Rādha has simply taken his seat, the Buddha offers to teach.
Question 3 of 10
What three things does this discourse's definition address?
Correct: A. Object, process, and person — identical to SN 22.106's own structure.
Question 4 of 10
What does complete understanding remain defined as?
Correct: A. Identical to SN 22.106's definition, given here without alteration.
Question 5 of 10
What happens to the anonymized "such and such name and clan" formula, even though this discourse addresses a named disciple?
Correct: A. Preserved even in a discourse now delivered to one particular disciple.
Question 6 of 10
What does this content transferring unaltered to a new context suggest?
Correct: A. The same analysis applies whether delivered to an assembly or to one disciple.
Question 7 of 10
What pattern does this discourse establish for the rest of this vagga?
Correct: A. This discourse establishes the pattern for the first time.
Question 8 of 10
How many aggregates should be completely understood, according to this discourse?
Correct: A. Form, feeling, perception, choices, and consciousness.
Question 9 of 10
Where is this discourse set?
Correct: A. Matching SN 23.1-3's own setting.
Question 10 of 10
What earlier discourse in this book does this discourse reuse in full?
Correct: A. Antavagga's own discourse on the threefold definition of understanding.
Answered 0 of 10 · Correct 0