Satara Agati -Four unprofitable directions

The term 'Agati' in Pali mean wrong course or going bad way. There are four bad ways,

a) chandā agati - the going a bad way through will

b) dosā agati -the going a bad way through hate

c) bhayā agati - the going a bad way through fear

d) mohā agati - the going a bad way through delusion

There are 40 defilements that constitute these bad ways. These bad ways are known as unprofitable directions. One can consider these as 40 kinds of sicknesses. There are 4 profitable directions that describe medicine for these sicknesses.

1) The first unprofitable direction

The first direction originates from edible food. Thus with the physical nutriment, the perversion that there is beauty in the ugly, clinging to sensual-desire , the bond of sensual desires, the body-tie of covetousness, the taint of sensual desires, the flood of sensual desires, the barb of lust, form as steadying-point for consciousness passing on, the going a bad way through will: this is the first Direction.

i) How the edible food should be understood?

The following part is from Puttamamsa Sutta (Son's Flesh) in Samyutta Nikaya

Monks, how should hard and soft eatable food be known?

Monks, a couple had come to a desert path with little provisions and they have a single dearly loved son.

Monks, the little provisions that this couple had brought, dwindled and finished. They had the desert path yet to cross.

Monks, it occurred to this couple, the little provisions that we have brought, has dwindled and finished, there is the desert path yet to cross. What if we killed our dearly loved, only son prepared dried flesh and peppered meat and while eating the flesh of the son crossed the dessert, so that all three of us would not die.

Monks, then the couple killed their dearly loved, only son prepared dried flesh and peppered meat and while eating the flesh of the son crossed the dessert. While eating the flesh of the son, they beat their breast and lamented. `Where is our dearly loved only son?'

Monks, did they eat that food for pleasure, for intoxication, for adornment or for the sake of beauty?

Venerable sir, it's for none of these.

Isn't it to cross the dessert, that they ate that food?

Yes, it is, venerable sir.

Monks, I say, hard and soft eatables should be known in this manner. Monks, when hard and soft eatables are thoroughly known, the greed for the five strands of sense desires are thoroughly known When greed, for the five strands of sense desires are thoroughly known, the noble disciple has no bonds to return to this world again.

ii) The perversions ( vipallāsa )

From Anguttara Nikaya/4-catukkanipata/rohitassavaggo/pervesions

'Monks, there are these four perversions of perception, four perversions of thought, four perversions of view. What four ?
To hold that in the impermanent there is permanence is a perversion of perception, thought and view. To hold that in the suffering there is not-suffering is a perversion of perception, thought and view. To hold that in the not-self, there is self is a perversion of ... view. To hold that in the foul there is the fair is a perversion of perception, thought and view. These are the four perversions of perception, thought and view.

Monks, there are these four non-perversions of perception, thought and view. What four?
To hold that in the impermanent is impermanence .. . that in suffering is suffering ... that in the not-self is not-self ... that in the foul is the foul, these are the non-perversions of perception, thought and view.

Sentient beings, with wrong view, unsound consciousness and scattered thoughts,
Perceive, permanence in impermanence, pleasantness in unpleasantness
A self, where there isn't one and agreeability in disagreeability.
Those sentient beings not associated with highest appeasement
Follow Death, moving in existences from birth to death and birth.
When the Enlightened One is born in the world and declare the Teaching,
To overcome unpleasantness, hearing it they become wise,
And rectifying their consciousness see impermanence in impermanence,
The unpleasant as unpleasant, the lack of a self and its disagreeability
Gaining right view end all unpleasantness.

iii) clinging to sensual-desire - kāmupādāna

Bhikkhus, these five are the strands of sensual pleasures that are pleasant and agreeable. Forms, accompanied with enjoyment and attachment, cognizable by eye consciousness. Sounds, ... re ... cognizable by ear consciousness. Scents, ... re ... cognizable by nose consciousness. Tastes cognizable by tongue consciousness. Touches ... re ... cognizable by body consciousness. Yet in the noble one's dispensation, these are not enjoyments. They are the five strands of sensuality.

Greed for thoughts is man's enjoyment.
The beauty in the world, is not enjoyment.
Greed for thoughts is man's enjoyment.
The beauty in the world, stands as it is.
The wise dispel interest for it.

(Nibbedika sutta in Anguttara Nikaya)

That is thinking about those five strands of sensuality is the greed (Sankapparāgo ). Craving has the characteristic cleaving to; it is the footing for clinging ( upādāna ). Clinging opens the way to appearance; it is the footing for existence ( bhava).

NOTE: The following explanations are from the pitaka- Disclosue ( Kuddaka Nikaya )

iv) The bond of sensual desire -kāmayogo

Sensual desires bind beings to the rounds of births ( Saṃsāra ) and hence it is called the bond of sensual desire.

Yogo - Bonds

 I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapindika in Jeta's Grove in Sāvatthi, and addressed the monks from there:

Monks, these four are the bonds. What four? They are the bond of sensuality, the bond of existence, the bond of views and the bond of ignorance. Monks, for special knowledge, exact comprehension, exhaustion and dispelling of these four bonds the Noble Eightfold Path should be developed and made much. How should the Noble Eightfold Path be developed?.

Here, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity ... re ... and the monk develops right concentration relying on seclusion, non-excitement, for ceasing and to give up in the end with maturity. Monks, in this manner the monk develops and makes much the Noble Eightfold Path.

(Samyutta-Nikaya/Magga-Samyutta/Oghavaggo)

These are called bonds ( yoga) because they yoke beings to suffering and do not allow them to escape.

v) The body-tie of covetousness -abhijjhākāyagantho

One steadied in clinging to sensual-desire ties with covetousness; this is the body-tie of covetousness (abhijjhākāyagantha). Concern for agreeable forms that are agreeable and pleasing is "what is chosen” (i.e volition) among the wished-for  and agreeable is the body-tie of covetousness, and among those provocative  of resistance it is the body-tie of ill will, ... and so all four body-ties. This is cognizance's first instance in the five strands of sensual desires. When someone is a contemplator of gratification therein [in those sensual desires] then owing to that choice of his  many evil unprofitable ideas have parallel occurrence  with his cognizance. [For when] a person is bound by lust through sensual desire as defilement  he can be done with as [Mara] desires. This is the " asserting " in [the case of the Flood of] Sensual Desires, and so with all four Floods.

vi) The taint of sensual desires - kāmāsavo

The taint of sensual desires is due to the body-tie of covetousness. It is bias towards sensual desires. The characteristic of the taint of sensual desire is any sticking to and bias towards the five bases.

vii) The flood of sensual desires - kāmogho

When the taint of sensual desires come to abundance, it is called the flood of sensual desires.

The same defilements that are called taints are also called floods (ogha) because they sweep beings away into the ocean of existance, and because they are hard to cross.

viii)  The barb of lust- rāgasallaṃ

When the flood of sensual desires have entered the inclination and are accompanied by underlying tendency it is called the barb of lust.

In Pali: Katamaṃ rāgasallaṃ? Yo rāgo sārāgo anunayo anurodho nandirāgo cittassa sārāgo…pe… abhijjhā lobho akusalamūlaṃ – idaṃ rāgasallaṃ.

The barb of lust leads to three kinds of bad conduct.

ix) Form as steadying-point for consciousness passing on - rūpūpagā viññāṇaṭṭhiti

Consciousness gripped by the barb of lust is steadied on form.

Bhikkhus, if there is lust, if there is relish, if there is craving, for physical nutriment, there consciousness finds a steadying-point and develops. Wherever consciousness finds a steadying-point and develops, there is the finding of a footing for name-and-form. Wherever there is the finding of a footing for name-and-form, there is maturing of volitional formations. Wherever there is maturing of volitional formations, there renewed existance is made to occur in the future. Wherever renewed existance is made to occur in the future, there is future birth, ageing and death. Wherever there is future birth, ageing and death, that is accompanied by sorrow, bhikkhus, accompanied by trouble, accompanied by despair, I say. If there is lust ... for contact, ... despair. If there is lust .. . for mind-choice, ... despair. If there is lust ... for consciousness, .. . despair.

(Nettippakarana - The guide PTS Edition- P85)

x) The going a bad way through will - chandā agatigamanaṃ

By means of the form as steadying-point for consciousness one go the bad way through will.

b) Second direction

Contact as nutriment, the perversion that there is pleasure in the painful, virtue-and-duty clinging, the bond of existence, the body-tie of ill will, the taint of existence, the flood of existence, the barb of hate, feeling as steadying-point for consciousness passing on, the going a bad way through hate: this is the second Direction.

i) How the nutriment contact should be understood?

Monks, how should the nutriment contact be known?

Monks, a skinned cow, standing near a wall is bitten by insects living in the wall, standing near a tree is bitten by insects living in the tree, standing in the water is bitten by insects living in the water and standing in open space is bitten by insects living in the air. In the vicinity of whatever the skinned cow stands, she is bitten by the insects living there. Monks, I say, the support contact should be known in this manner.

Monks, when the noble disciple thoroughly knows the support contact he thoroughly knows the threefold feelings. When the threefold feelings are thoroughly known, I say, the noble disciple has nothing further to do.

ii) The perversions ( vipallāsa )

See ii in the first direction above.

iii) virtue-and-duty clinging

Virtue and duty clinging is two folds; that with regards to virtue and that with regards to one purified.

Here someone is of the view that by means of this virtue or duty or penance or divine-life I will become a god and there I shall play, delight and sport with dove-footed nymphs. This is the virtue-and-duty with respect to virtue.

Here someone misapprehends virtue thus "It is by virtue that one is purified, by virtue that one finds outlet, by virtue that one is liberated, that one surmounts pleasure. This is the virtue-and-duty with respect to one purified.

iv) The bond of existence - bhavayogo

See bonds in the first direction

v) The body-tie of ill will -Byāpādo kāyagantho

See v in the first direction

vi) The taint of existence - bhavāsavo

The taint of existence consists in clutching at reappearance. The characteristic of the taint of existence is the determining of a (physical or mental) body by aspiration, ties, and determinative acts.

(Petakopadesa )

vii) The flood of existence -bhavogho

When the taint of existence come to abundance, it is called the flood of existence.

viii) The barb of hate - dosasallaṃ

When the flood of existence have entered the inclination and are accompanied by underlying tendency it is called the barb of hate.

ix) Feeling as steadying-point for consciousness passing on - vedanūpagā viññāṇaṭṭhiti

Consciousness gripped by the barb of hate is steadied on feeling.

x) The going a bad way through hate

By means of the feeling as steadying-point for consciousness one go the bad way through hate.

c) Third Direction

Mental volition as nutriment, the perversion that there is self in the not-self, view clinging, the bond of views, the body-tie of misapprehension, the taint of views, the flood of views, the barb of views, perception as steadying-point for consciousness passing on, the going a bad way through fear: this is the third Direction.

i) Mental volition

"And how, bhikkhus, should the nutriment mental volition be seen? Suppose there is a charcoal pit deeper than a man's height, filled with glowing coals without flame or smoke. A man would come along wanting to live, not wanting to die, desiring happiness and averse to suffering. Then two strong men would grab him by both arms and drag him towards the charcoal pit. The man's volition would be to get far away, his longing would be to get far away, his wish would be to get far away from the charcoal pit. For what reason? Because he knows: 'I will fall into this charcoal pit and on that account I will meet death or deadly suffering.'
"It is in such a way, bhikkhus, that I say the nutriment mental volition should be seen. When the nutriment mental volition is fully understood, the three kinds of craving are fully understood. When the three kinds of craving are fully understood, I say, there is nothing further that a noble disciple needs to do.

ii) The perversion that there is self in the not-self- ‘‘anattani attā’’ti vipallāso

See ii in the first direction above.

iii) View clinging -diṭṭhupādānaṃ

One steady in the perversion that 'there is self in the not-self ' is clinging to the view that has expectant relish for the roundabout.

iv) The bond of views -diṭṭhiyogo

See bonds in the first direction

v) The body-tie of misapprehension - parāmāsakāyagantho

One steady in the bond of views ties the body with misapprehension of virtue and duty; this is called the body-tie of misapprehension.

vi) The taint of views - diṭṭhāsavo

The person's defilements, thus tied, taint him. And as what are they said to taint him? As underlying tendency, or as obsession. Here in there is the taint of views through the body tie of misapprehension of virtue and duty.

vii) The flood of views - diṭṭhogho

When the taint of views abound it is floods. With the abundance of taints there is abundance of floods. Here in there is the flood of views through the taint of views.

viii) The barb of views - diṭṭhisallaṃ

Identity view and many kinds of wrong views are included in the barb of views. It includes,

Misapprehending by misinterpreting materiality thus ‘This is mine, this is I, this is my self’ is view. Misapprehending by misinterpreting feeling thus ‘This is mine, this is I, this is my self’ is view. Misapprehending by misinterpreting perception thus ‘This is mine, this is I, this is my self’ is view. Misapprehending by misinterpreting volitional formations thus ‘This is mine, this is I, this is my self’ is view. Misapprehending by misinterpreting consciousness thus ‘This is mine, this is I, this is my self’ is view..

ix) Perception as steadying-point for consciousness passing on - saññūpagā viññāṇaṭṭhiti

Consciousness gripped by the barb of views is steadied on perception.

x) The going a bad way through fear - bhayā agatigamanaṃ

By means of the perception as steadying-point for consciousness one go the bad way through fear.

Noitce that perception is 'there is self'. Whatever belonging to self changes and alters which creates agitation and fear.

d) Fourth Direction

Consciousness as nutriment, the perversion that there is permanence in the impermanent, self-theory clinging, the bond of ignorance, the body-tie of insistence that this is truth," the taint of ignorance, the flood of ignorance, the barb of delusion, determinations as steadying-point for consciousness passing on, the going a bad way through delusion, this is the fourth Direction.

i) Consciousness as nutriment

"And how, bhikkhus, should the nutriment consciousness be seen? Suppose they were to arrest a bandit, a criminal, and bring him before the king, saying: 'Sire, this man is a bandit, a criminal. Impose on him whatever punishment you wish.' The king says to them: 'Go, men, in the morning strike this man with a hundred spears.' In the morning they strike him with a hundred spears. Then at noon the king asks: 'Men, how's that man?' - 'Still alive, sire.' - 'Then go, and at noon strike him with a hundred spears.' At noon they strike him with a hundred spears. Then in the evening the king asks: 'Men, how's that man?' -'Still alive, sire.' - 'Then go, and in the evening strike him with a hundred spears.' In the evening they strike him with a hundred spears.
"What do you think, bhikkhus? Would that man, being struck with three hundred spears, experience pain and displeasure on that account?"

"Venerable sir, even if he were struck with one spear he would experience pain and displeasure on that account, not to speak of three hundred spears."
"It is in such a way, bhikkhus, that I say the nutriment consciousness should be seen. When the nutriment consciousness is fully understood, name-and-form is fully understood. When name-and-form is fully understood, I say, there is nothing further that a noble disciple needs to do."

ii) The perversion that there is permanence in the impermanent

See ii in the first direction above.

iii) Self-theory clinging

One steady in the fourth pervision, having supposed a self, cilngs [accordingly]: this is called self-theory clinging. ( Nettippakarana)

iv) The bond of ignorance

One is fettered by ignorance through self-theory clining: this is called the bond of ignorance.

v) The body-tie of insistence that this is truth

One steady in the bond of ignorance ties the body with the insistence that only this is true: this is called the body-tie of insistence that this is truth.

vi) The taint of ignorance

The person's defilements, thus tied, taint him. And as what are they said to taint him? As underlying tendency, or as obsession. Here in there is the taint of ignorance through the body tie of insistence that this is truth.

vii) The flood of ignorance

When the taint of ignorance abound it is floods. With the abundance of taints there is abundance of floods. Here in there is the flood of ignorance through the taint of ignorance.

viii) The barb of delusion

The flood of ignorance accompanied by the underlying tendancies, intrude into one's inclinations till they strike one's heart and remain steady there: hence they are called 'barbs'. Herein, there is the barb of delusion with the flood of ignorance.

ix) Determinations as steadying-point for consciousness passing on

Determinations are the steadying-point for consciousness passing on when consciousness has an infection of relishing through the barb of delusion.

x) The going a bad way through delusion

By means of the determinations as steadying-point for consciousness one go the bad way through delusion.