Bu Sk 44. Not being well-covered

Sutta Dutiyasuppaṭicchanna

On Matters Not Properly Concealed

Background

The Dutiyasuppaṭicchanna Sutta (Pāli: Dutiya-suppaṭicchanna, rendered approximately as "The Second [Discourse] on What Is Not Properly Concealed") forms part of the Vinaya Piṭaka, the body of canonical texts that establishes the rules of ethical conduct and discipline within the monastic community. The Vinaya Piṭaka is the organizational foundation of the fourfold assembly of noble ones (bhikkhusaṅgha), which the Buddha shaped gradually in the course of the Sangha's development.

This text belongs to the category of regulations concerning observance of the rules of the Vinaya, with particular emphasis on the aspect of "concealment" (paṭicchanna) — that is, those behaviors, modes of conduct, and personal characteristics that one who has gone forth in training must carefully keep in check, restrain, or hold under proper control. This concept does not carry any sense of wrongful secrecy; rather, it pertains to self-mastery, decorum, and mindful regard for the social impact of one's conduct.

Principal Content

The specific content of this text has not yet been fully rendered in translation in the available sources. Nevertheless, based on the context of the Vinaya Piṭaka, the regulations concerning "not being well-covered in the proper manner" typically relate to situations in which:

First, some conduct or characteristic of a monastic is not kept suitably restrained or properly guarded, thereby casting an unfavorable shadow upon the reputation of the Sangha. This may encompass actions contrary to the precepts carried out openly without justifiable cause, or matters liable to give rise to doubt among lay Buddhist followers.

Second, this text may serve as a reminder that certain circumstances, illnesses, or personal shortcomings are to be handled with discretion, lest they become subjects of gossip or be exploited in ways that damage the honor of the community. This reflects the principle of "silence as gold" found throughout many Buddhist regulations — not silence born of fear, but silence arising from wisdom regarding how to communicate in a manner that is constructive.