Khuddaka Nikāya Nettippakaraṇa Paṭiniddesavāra Hāravibhaṅga Āvaṭṭahāra-vibhaṅga
The verse “Sabbapāpassa akaraṇaṁ…” stands as one of the most celebrated summaries of the Buddhadharma, encapsulating the entire trajectory of the Noble Path in four short lines. "Avoid all evil, cultivate the good, and purify the mind." While these words are instantly recognizable to Buddhists across the world, their brevity often masks the depth of practical psychology embedded within them.
The excerpt presented in this article is drawn from classical Pali commentary—traditionally preserved in the Nettippakaraṇa and commentary tradition—which takes this famous stanza and methodically dismantles it. Far from being a mere moral platitude, the text systematically links the instruction to refrain from evil directly to the Ten Unwholesome Actions (dasa akusala-kammapatha), the Three Root Poisons (lobha, dosa, moha), and the Four Biases (agati). Crucially, it does not merely diagnose the root causes of suffering; it provides actionable, psychological antidotes—such as asubhā, mettā, and paññā—to dismantle them.
Extending from the abandonment of the eight wrongnesses (micchatta) to the complete fulfillment of the eight rightnesses (sammatta), this exposition bridges Buddhist ethical restraint with the lived experience of the Noble Eightfold Path. ‘Sacittapariyodāpanaṁ’ serves as the core doctrinal concept that directly connects moral restraint (sīla-saṁvara) and serenity-insight practices (samatha-vipassanā) to the realization of Arahantship (arahattaphala).
For devotees studying the deep doctrinal concepts, including the Four Noble Truths encapsulated in the Sabbapāpassa stanza, this article—comprising Pali excerpts drawn from the Canonical Nettippakaraṇa—will prove to be a significant support in the comprehension of the Dhamma.
"Sabbapāpassa akaraṇaṃ,
kusalassa upasampadā;
Sacittapariyodāpanaṃ,
etaṃ buddhāna sāsana"nti.
To avoid all evil,
To cultivate good,
To cleanse one's own mind,
This is the teaching of the Buddhas.
Sabbapāpaṃ nāma tīṇi duccaritāni kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ, te dasa akusalakammapathā pāṇātipāto adinnādānaṃ kāmesumicchācāro musāvādo pisuṇā vācā pharusā vācā samphappalāpo abhijjhā byāpādo micchādiṭṭhi, tāni dve kammāni cetanā cetasikañca. Tattha yo ca pāṇātipāto yā ca pisuṇā vācā yā ca pharusā vācā, idaṃ dosasamuṭṭhānaṃ. Yañca adinnādānaṃ yo ca kāmesumicchācāro yo ca musāvādo, idaṃ lobhasamuṭṭhānaṃ, yo samphappalāpo, idaṃ mohasamuṭṭhānaṃ. Imāni satta kāraṇāni cetanākammaṃ. Yā abhijjhā, ayaṃ lobho akusalamūlaṃ. Yo byāpādo, ayaṃ doso akusalamūlaṃ. Yā micchādiṭṭhi, ayaṃ micchāmaggo. Imāni tīṇi kāraṇāni cetasikakammaṃ. Tenāha ‘‘cetanākammaṃ cetasikakamma’’nti.
All evil" (sabbapāpaṃ) refers to the three bad actions:
bodily misconduct,
verbal misconduct, and
mental misconduct.
These constitute the ten unwholesome courses of action (akusalakammapathā):
Killing living beings,
taking what is not given,
sexual misconduct,
false speech,
slanderous speech,
harsh speech,
idle chatter,
covetousness,
ill-will,
and wrong view.
These two types of action are volition (cetanā) and mental factor (cetasika).
Among these:
Killing living beings, slanderous speech, and harsh speech originate from hatred (dosasamuṭṭhāna).
Taking what is not given, sexual misconduct, and false speech originate from greed (lobhasamuṭṭhāna).
Idle chatter originates from delusion (mohasamuṭṭhāna).
These seven factors are actions of volition (cetanākamma).
Covetousness is greed, an unwholesome root.
Ill-will is hatred, an unwholesome root.
Wrong view is the wrong path.
These three factors are mental actions (cetasikakamma). Therefore, it was said: "volitional action and mental action."
Akusalamūlaṃ payogaṃ gacchantaṃ catubbidhaṃ agatiṃ gacchati chandā dosā bhayā mohā. Tattha yaṃ chandā agatiṃ gacchati, idaṃ lobhasamuṭṭhānaṃ. Yaṃ dosā agatiṃ gacchati, idaṃ dosasamuṭṭhānaṃ. Yaṃ bhayā ca mohā ca agatiṃ gacchati, idaṃ mohasamuṭṭhānaṃ. Tattha lobho asubhāya pahīyati. Doso mettāya. Moho paññāya. Tathā lobho upekkhāya pahīyati. Doso mettāya ca karuṇāya ca. Moho muditāya pahānaṃ abbhatthaṃ gacchati. Tenāha bhagavā ‘‘sabbapāpassa akaraṇa’’nti.
When an unwholesome root enters into activity, it falls into four types of wrong courses (agati): through desire (chandā), hatred (dosā), fear (bhayā), and delusion (mohā).
That which falls into a wrong course through desire originates from greed.
That which falls into a wrong course through hatred originates from hatred.
That which falls into a wrong course through fear and delusion originates from delusion.
Furthermore:
Greed is abandoned by contemplating the unattraciveness of the body (asubha).
Hatred is abandoned by loving-kindness (mettā).
Delusion is abandoned by wisdom (paññā).
Similarly:
Greed is abandoned by equanimity (upekkha).
Hatred is abandoned by loving-kindness and compassion (karuṇā).
Delusion goes to abandonment through sympathetic joy (muditā).
Therefore, the Blessed One said: "Not to do any evil."
The Four Wrong Courses (Agati)
1. Desire (Chandāgati) — The Bias of Attachment
Origin: Driven by greed or attachment (lobha).
How it manifests: Making a bad decision because you like someone, want something, or stand to gain a personal benefit (favouritism, nepotism, bribery, or turning a blind eye to wrongdoing because it involves someone you love).
Everyday Example: A judge letting a guilty friend go unpunished, or a teacher giving higher marks to a favorite student.
2. Hatred (Dosāgati) — The Bias of Ill-Will
Origin: Driven by anger, aversion, or ill-will (dosa).
How it manifests: Acting out of malice, resentment, or a desire for revenge. It causes a person to treat someone unfairly or harshly simply because they dislike them.
Everyday Example: Punishing a rival or employee excessively for a minor mistake, or spreading rumors to ruin someone's reputation out of grudge.
3. Fear (Bhayāgati) — The Bias of Cowardice
Origin: Driven by fear, self-preservation, or anxiety.
How it manifests: Failing to do the right thing or making an unjust choice because you are afraid of consequences, such as losing your job, facing physical harm, social backlash, or losing popularity.
Everyday Example: A whistleblower staying silent about corruption because they fear losing their job, or a leader yielding to pressure from powerful individuals to avoid a fight.
4. Delusion (Mohāgati) — The Bias of Ignorance
Origin: Driven by delusion, confusion, or lack of wisdom (moha).
How it manifests: Making harmful or unfair choices out of pure ignorance, foolishness, misunderstanding, or a lack of mental clarity.
Everyday Example: Making a reckless choice because you didn't bother to gather facts, or believing harmful mis information and acting on it without discernment.
Sabbapāpaṃ nāma aṭṭha micchattāni micchādiṭṭhi micchāsaṅkappo micchāvācā micchākammanto micchāājīvo micchāvāyāmo micchāsati micchāsamādhi, idaṃ vuccati sabbapāpaṃ. Imesaṃ aṭṭhannaṃ micchattānaṃ yā akiriyā akaraṇaṃ anajjhācāro, idaṃ vuccati sabbapāpassa akaraṇaṃ.
"All evil" means the eight wrongnesses (micchattāni):
wrong view,
wrong intention,
wrong speech,
wrong action,
wrong livelihood,
wrong effort,
wrong mindfulness,
and wrong concentration
this is called "all evil."
The non-action, non-doing, and non-transgression of these eight wrongnesses is called "not doing any evil."
Aṭṭhasu micchattesu pahīnesu aṭṭha sammattāni sampajjanti. Aṭṭhannaṃ sammattānaṃ yā kiriyā karaṇaṃ sampādanaṃ, ayaṃ vuccati kusalassa upasampadā. Sacittapariyodāpananti atītassa maggassa bhāvanākiriyaṃ dassayati, citte pariyodāpite pañcakkhandhā pariyodāpitā bhavanti, evañhi bhagavā āha ‘‘cetovisuddhatthaṃ, bhikkhave, tathāgate brahmacariyaṃ vussatī’’ti. Duvidhā hi pariyodāpanā nīvaraṇappahānañca anusayasamugghāto ca. Dve pariyodāpanabhūmiyo dassanabhūmi ca, bhāvanābhūmi ca, tattha yaṃ paṭivedhena pariyodāpeti, idaṃ dukkhaṃ. Yato pariyodāpeti, ayaṃ samudayo. Yena pariyodāpeti, ayaṃ maggo. Yaṃ pariyodāpitaṃ, ayaṃ nirodho. Imāni cattāri saccāni. Tenāha bhagavā ‘‘sabbapāpassa akaraṇa’’nti.
When the eight wrongnesses are abandoned, the eight rightnesses (sammattāni) are accomplished. The practice, performance, and fulfillment of these eight rightnesses is called "the attainment of wholesome states" (kusalassa upasampadā).
"Purification of one's own mind" (sacittapariyodāpanaṃ) indicates the practice of developing the path in the past. When the mind is purified, the five aggregates become purified. Thus, the Blessed One said: "Monks, the holy life is lived under the Tathāgata for the purpose of purification of mind."
Purification is twofold:
the abandonment of hindrances (nīvaraṇa) and
the eradication of latent tendencies (anusaya).
There are two stages of purification:
the stage of vision (dassanabhūmi)
and the stage of mental development (bhāvanābhūmi).
In this context:
That which is purified by direct realization—this is Suffering (dukkha).
That from which it is purified—this is the Origin (samudaya).
That by which it is purified—this is the Path (magga).
That which has been purified—this is Cessation (nirodha).
These are the Four Noble Truths. Therefore, the Blessed One said: "Not to do any evil."
Nettippakaraṇa-aṭṭhakathā
‘‘Sabbapāpassa’’ means of all unwholesome states (sabbākusalassa).
‘‘Akaraṇaṃ’’ means non-arising / non-production (anuppādanaṃ).
‘‘Kusalassa’’ means of the wholesome states belonging to the four planes (catubhūmaka-kusala—sensuous, fine-material, immaterial, and supramundane).
‘‘Upasampadā’’ means attainment / acquisition (paṭilābho).
‘‘Sacittapariyodāpanaṃ’’ means the purification of one's own mind; and that indeed takes place through Arahantship (arahatta).
Thus, the concise meaning (saṅkhepattho) is: Having abandoned all evil through moral restraint (sīla-saṃvara), having accomplished the wholesome through serenity and insight (samatha-vipassanā), one should purify the mind through the Fruit of Arahantship (arahattaphala); this is the instruction and teaching (sāsana, ovāda, anusiṭṭhi) of the Buddhas. The detailed meaning (vitthārato), however, should be understood directly from the Pali text.
Therein, in the passage beginning with ‘‘Sabbapāpaṃ nāma’’:
‘‘Dosasamuṭṭhānaṃ’’ (originated from hatred) means that hatred is its origin; it does not mean that hatred alone is the origin, since malicious speech (pisuṇā vācā) can also arise from greed (lobhasamuṭṭhāna).
The neuter expression ‘‘dosasamuṭṭhānaṃ’’ is used in reference to the noun "bodily misconduct" (kāyaduccaritam). The same rule applies to "originated from greed" (lobhasamuṭṭhānaṃ) and "originated from delusion" (mohasamuṭṭhānaṃ).
Idle chatter (samphappalāpo) is said to originate from delusion with the intention that it proceeds from a restless mind (uddhacca-citta).
Having thus classified the evil mentioned under the term ‘‘Sabbapāpaṃ’’ through the divisions of misconduct (duccarita), unwholesome courses of action (akusala-kammapatha), and action (kamma), he now states the passage beginning with ‘‘Akusalamūlaṃ’’ to show its division by way of the unwholesome roots and the courses of wrong action (agati-gamana).
Therein, ‘‘Akusalamūlaṃ payogaṃ gacchantaṃ’’ means unwholesome roots such as greed going into bodily and verbal action—that is, originating bodily and verbal action. ‘‘Chandā’’ means by reason of desire (chanda-hetu). ‘‘Yaṃ chandā agatiṃ gacchati, idaṃ lobhasamuṭṭhānaṃ’’ means that the going to a wrong course out of desire originates from greed. The meaning of the remaining terms should be understood in the same manner.
Thus far, having shown "evil" in the phrase ‘‘Sabbapāpassa akaraṇaṃ’’, he now shows its non-doing (akaraṇa) through the passage ‘‘Lobho…pe… paññāyā’’, stating that "not doing any evil" means the non-arising of the three unwholesome roots by way of abandoning them through the three wholesome roots. Likewise, with ‘‘Tathā lobho upekkhāyātiādinā’’, [he shows abandoning] by means of the divine abodes (brahmavihāra). Therein, because sympathetic joy (muditā) subsides discontent (arati), it abandons delusion (moha), which is the root of discontent; hence it is said: ‘‘Delusion goes to abandonment through sympathetic joy.’’
31. Now, having shown evil and its non-doing through another method, and in order to show the rotational method of similar and dissimilar dhammas by way of explaining the remaining terms, he states ‘‘Sabbapāpaṃ nāma aṭṭha micchattānī’’ and so forth.
By the three words—non-action (akiriyā), non-doing (akaraṇaṃ), and non-transgression (anajjhācāro)—he expresses the non-arising of the wrongnesses (micchatta). Likewise, by action (kiriyā), doing (karaṇaṃ), and transgression (ajjhācāro), he expresses their arising. ‘‘Ajjhācāro’’ means acting after having determined/resolved.
‘‘Atītassa’’ means belonging to an ancient time, by way of long-standing existence. ‘‘Maggassa’’ means of the Noble Path (ariya-magga). For it has been said: "The ancient path, the ancient track—this is a designation for the Noble Eightfold Path." Or else, ‘‘Atītassa maggassa’’ is stated in reference to the fact that it was realized and taught by the past Buddha Vipassī. For this verse is the Pātimokkha recitation verse (Pātimokkheddesagāthā) of the Fully Enlightened Buddha Vipassī.
‘‘Yaṃ paṭivedhenāti’’ means by the penetration of full understanding (pariññābhisamaya).
Regarding ‘‘Yaṃ pariyodāpitaṃ, ayaṃ nirodho’’ (that which is purified is cessation): although the unconditioned element (asaṅkhatā dhātu / Nibbāna) is not defiled by any defilement, this is stated in terms of the person who attains it. For as long as defilements have not departed from a person, the unconditioned element is said to be "unpurified." Just as the aggregates (khandha) that are to be stilled through the attainment of Nibbāna are called "with residue" (saupādisesa) or "without residue" (anupādisesa) depending on whether a residue remains or not, this statement should be understood in the same manner.