Can someone please tell me the exact scenario of the six paths? The more detailed the better! Thank you!

The six paths refer to the "three evil paths": the path of hell, the path of hungry ghosts, and the path of animals; and the "three good paths": the path of human beings, the path of asuras, and the path of heaven.

The six paths all belong to the cycle of reincarnation.

The Six Paths in a Nutshell

In the general folk tradition, it is believed that if a person has done something bad during his life, he will go to

hell after death, especially if he has done something bad during his life, he will go to the eighteen layers of hell. Since ancient times, there have been countless stories about hell, the most famous of which is the story of Huang Liang in Liao Zhai Zhi Yi, which describes the dream of Zeng Xiaolian (曾孝廉) in Fujian province, who became a prime minister, but was so corrupt that he went to hell to be tortured after his death, and there are some excellent descriptions of hell in the text.

Despite the fact that in modern times, stories about hell are still being told, especially in the folklore, whenever someone dies,

pictures depicting the torture in hell are put up on both sides of the funeral halls, which have the effect of reminding the world to refrain from doing bad things,

but they also remind people to associate hell with death, and even equate death with going to hell, which makes people fearful of death

. p>Filled with fear.

Hell is a place devoid of joy

In fact, what Buddhism calls hell and ghosts are two different types of beings. The name hell appears in many Buddhist scriptures,

most commonly in the Rishi Abhidharma Sutta, where it is called "niraya" (Sanskrit niraya or naraka),

which means a place devoid of joy and bliss. And in the New Brahmana, it is called "Naraka" (Sanskrit

naraka), which means devoid of joyfulness and bliss. It is clear from the translation that the hellish path is the most

suffering of the six paths of desire, for beings here are not only devoid of the slightest hint of joy, but are also subjected to all kinds of torture and torment.

(The hells are the most bitter of the six paths of desire)

For example, in the living hell (also known as the hell of thought), beings are subjected to the pains of chopping, stabbing, grinding, and pounding, with their skin and flesh splitting open, and they suffer to the point of death, and then, when their bodies are blown by a cold wind, their wounds heal, and their bodies come back to life, and they are subjected to the suffering again, and they suffer endlessly, until their karmic retribution is complete. hell. Moreover, beings in the hells have a very long lifespan, and when they are suffering, they are unable to live and unable to die.

According to Yin Shun in The Way to Buddhahood, there are four major types of hells: 1. The Eight Great Hells: The Eight Great

Hells are the most fundamental of the Path and are filled with flames, so they are also called the "Eight Hot Hells," which is similar to what Christianity refers to as the "Eternal Fire. The lowest level is the dreaded Abhidharma, the infernal hell.2. Yuzen

Hell: Each of the eight hot hells has four gates, and each gate has four small hells, making a total of ****128

hells. All beings who come out of the eight hot hells have to travel here one by one to suffer, so they are called "Yuzen".3.

Eight Cold Hells: It is extremely cold, and the beings here often wail and cry out in grief because of the cold, and their bodies are discolored by the cold.4. Lonely

Solitary Hells: This is the earthly hell of living in solitude and inhumanity on earth in the mountains, by the riverside and so on.5.

Solitary Hells: This is the hell of the human being on earth, and the beings here are not living in solitude and inhumanity.

The Origin of the Eighteen Layers of Hell

The number of the eighteen layers of hell is correct, but it is not one layer at a time, as one would expect from a building. According to the Eighteen Muddy Plow Sutra translated by An Shigao of the Eastern Han Dynasty, the difference between these eighteen layers is not mainly in the

up and down of space, but in the difference in time and content, especially in time.

If we compare it with the time on earth, the first hell takes the 3,750 years on earth as one year, and the beings here must live here for 10,000 years, and they cannot die even one day earlier, and this 10,000 years is equivalent to 13.5 billion years on earth.

The first hell has a life expectancy of 10,000 years. And since the time and life span of the hells are multiplied in sequence, the 18th hell

will be measured in billions of billions of billions of billions of billions of years, such a long period of torture can be said to be the name of the world of the endless,

painful and brutal scene, which is difficult for human beings to imagine and comprehend.

And where exactly is hell located? According to the New Brahma Sutra, most of the hells are located in the subterranean area of South Juniperus, where human beings reside, and there are two ways to describe their exact locations. One is that, according to the hierarchy of levels, the lowest level is the "Infernal Hell", which is 40,000 yards deep in the subterranean area of the continent, and from there on upwards are the Extremely Hot Hell, the Hot Hell, the


Great Screamer's Hell, the Screamer's Hell, the Many Harmonized Hell, the Black Rope Hell, the Equal Living Hell, the Black Rope Hell, and the Equal Living Hell, The black-rope hell, and the equal living hell, and from the equal living hell to the ground,

there is still a thousand yurts of earth and stone. In another version, the hells are arranged in a flat plane, with the Infernal Hell in the center and the other seven surrounding it.

Despite this difference, the hells are not all below the ground, for the "lonely hells" are found in the wilderness, on the sides of mountains, by the waters, and even in the void, and are omnipresent, for example, when one is on earth, but suffers from various kinds of torments, one receives the rewards of the hells.

In the case of the "lonely hells," the "lonely hells" are found in the wilderness, by the sides of mountains, by the waters, and even in the void.

Among the six paths, hell is the one that suffers the most, second only to the ghost path, and the beings in the hell path are also called ghosts.

But the ghosts in the hell path are the "sinful" ghosts of the prisoners of hell, which is different from the ghosts in the ghost path.

The Story of Hell

When it comes to hell, one has to ask: Is there really a Yama? In fact, Yama is the

phonetic translation of the Sanskrit word ya ma-raja, which was originally one of the Brahmanical deities and was later adopted by Buddhism. In the Sutra of Asking about Hell and the Sutra of the Purification of the Three

Margins, it is recorded that Yama was originally a king who, in a war, was outnumbered by his soldiers and swore to be the King of Hell, with eighteen of his subjects also making a vow to follow him.

According to the Nagarjuna Sutra and the Sutra on the Rise of the World, when a person dies, they are taken to the King of Hell for

an inquest, and interestingly enough, the inquest is exactly the same for everyone, because most of the sentient beings who come to Hell are

disconvinced, and believe that they did not do anything evil in their lives, and then the King of Hell chides them and says, "I have sent "Old Age, Sickness, and Death.

Three incarnate messengers have been sent to the earth so that people can experience the pain of old age, sickness, and death, and realize the impermanence, sadness, and fragility of life, and thus be able to do good deeds, accumulate merit and virtue, and cultivate themselves so as not to fall into the hells, but most people don't know this, and they keep on doing bad karma, which makes it very easy for them to fall into the hells.

The suffering in hell is so frightening that people cannot help but be concerned about whether or not all people will go to hell when they die.

In the Sutra on Asking about Hell, it is stated that when a person's consciousness leaves the body at the time of death, the stage of waiting to be reborn is called the "bardo", and the bardo body floats to the "Black Ear Hell", which is a pitch-black place with no light at all

. When the bardo body enters this hell, a wind is blown. Those who have done much good in their lives and should be rewarded with good fortune,

receive a wind that has a fragrant odor and is blown into a decent image that they may have in the next life, while those who have done much evil are blown with an evil wind

that smells bad, and are blown into a coarse and stupid image. And those who deserve blessings are soon reborn elsewhere; while those who deserve evil rewards

remain in the hells to be rewarded.

The Pure Land Samadhi Sutra, on the other hand, says that when a person is about to die, depending on the good and bad karma created by the individual, he or she will be greeted by different

different gods and ghosts; some will be born in heaven, while some will be sent to hell; so, in fact, a person may not go to hell immediately after death.

Briefly speaking, the six paths - the hungry and thirsty hungry ghosts

In recent years, the popularity of the ghost movies on TV has captured people's curiosity, and the ratings are often high, but

These vivid descriptions, in addition to the fear of retribution, do not help people to truly understand the world of ghosts,

and then appreciate the human body, the world of ghosts, and the human body, the world of ghosts.

These accounts do not help people truly understand the world of ghosts, nor do they help them appreciate the value of the human body. If we knew how painful it is to be a ghost, we wouldn't have to be so angry as to curse,

"I want to be a ghost to avenge my death.

The reason for being a ghost

The traditional Chinese belief is that people become ghosts after death, but in fact, they are reincarnated in the ghost world because they

created bad karma in their previous lives, and their hearts are stingy and greedy, so they have to suffer the pain of hunger and thirst. Although some ghosts can enjoy the blessings of heaven and earth, nine out of ten are hungry ghosts who can only accept the suffering of hunger and thirst, hence the name "Hungry Ghosts"

.

The hungry ghosts mentioned in the classics are mostly those who draw food and drink every day, but suffer from the pain of not being able to get it, either

when they are exposed to water they turn into fire, or their throats are so thin that they cannot swallow food. According to the Yoga Teachings, hungry ghosts suffer from three kinds of obstacles to food and drink.1. External obstacles: Because of their constant hunger and thirst, these hungry ghosts have disheveled hair, black faces, withered descriptions, dry lips and mouths, and can only lick their mouths with their tongues, and even though they run around looking for food, they can't drink the pools of water they see because they have turned to pus and blood.2. Internal obstacles: These ghosts have a pharynx as thin as a needle, a mouth as big as a torch, and a belly as bulging as a mountain. The stomach is as big as a mountain, but even when they receive food, they cannot swallow it because of their thin throats.3. No obstacles: Although there are no obstacles to their eating and drinking, no matter what kind of food they receive, it will be set on fire, and they will still suffer from hunger and thirst.

Because of the differences in good and bad karma created in previous lives, there are also differences in the fruits of the hungry ghosts' lives. If we look at the lives of the ghosts, we can see that they are roughly divided into two categories: those who are powerful and virtuous, and those who are not; those who are not are very poor, while those who are powerful and virtuous are very rich, and most of them are worshipped in folk beliefs. The Dhammapada also

considers ghosts who suffer from hunger and thirst to be "hungry ghosts," while those who are virtuous and enjoy many pleasures are

called "bad ghosts," according to the difference in their blessings.

The Shunjung Theory also categorizes ghosts into three groups: those with no wealth, those with little wealth, and those with much

wealth. The poorest of the poor are the "torch-mouth ghosts" who are burned by the flames coming out of their mouths, the "stinking-mouth ghosts" whose mouths emit a foul odor that makes them vomit, and the "needle-mouth ghosts" whose mouths are as thin as pins and who are unable to eat and drink. The richest of the rich ghosts are the "Dazhou ghosts" who are as happy as the heavenly beings, the "Xiejiu ghosts" who have a surplus even though they look for other people's abandoned food, and the "Hifu ghosts" who live in shrines and enjoy the food of their children and grandchildren. The Hizashi oni, who live in ancestral halls and enjoy the sacrifices of their descendants.

These hungry ghosts suffer different fruits because of the different karmic causes they have created in their past lives. In the Sutra on the Retribution of Hungry Ghosts, Venerable Mahamudra informs all the ghosts, at their request, of the various reasons for their retribution. For example, some ghosts had burned pigs, goats and livestock with fire, so their whole body was covered with sores that were hard to bear; others had given food to living beings but did not let them have enough to eat, so after becoming ghosts they were often fed but were hardly satiated.

There are more ghosts than people

While hungry ghosts suffer from hunger and thirst, they are much freer to move around and suffer less than those in the hells, who are like prisoners in a torture chamber. There are two main types of dwelling places for them: one is in the Yama King's realm, which is 500 yards below the ground in Yama

Futti, where they are ruled by the Yama King, and although they live in a difficult life, they are not the sinful ghosts of the Hell Path. On the other hand, they live on earth with human beings. The virtuous ghosts live in good mountains, forests, palaces, and pure places, while the non-virtuous ones

live in graveyards and other kinds of filthy and impure places.

The Nagarjuna Sutra then says, "There are ghosts and spirits in all the houses where the people live, and there is no empty space; there are ghosts and spirits in all the streets and lanes,

in all the four thoroughfares, in all the butcher's shops, and in all the graves and mounds, and there is no empty space.



"The Buddha said to the bhikkhus, "All trees are very small and not as easy to cultivate as the human path, which is characterized by a mixture of happiness and suffering.

The Six Paths in a Nutshell: The Animal Path of Idleness and Ignorance

While many people like to keep pets such as dogs and cats, and some people even specialize in searching for and keeping all kinds of exotic animals,

there are also a lot of pet-owners who are not willing to try again because they can't bear to see their pets die with a lower life expectancy than human beings on average.

In fact, the animal kingdom includes more than just cute and ferocious animals. Mosquitoes, flies, ants, and even seafood, birds, and mountain delicacies that are eaten at the table

are also part of the animal kingdom. For Buddhists, based on the concept of "

Big compassion, big mercy", we have the same compassion for all sentient beings in the animal path, not to mention that the animal path, like human beings, is one of the six paths of reincarnation, and it is very likely that

our past-life relatives are in the animal path.

The Bitterness of the Bitterness of the Animal Path

The sentient beings of the Animal Path may be lovely or not, or harmful or beneficial to human beings, but on the whole their main characteristic is that they are more bitter than happy, and as recorded in the Sutra of the Causes and Consequences of the Past and the Present

not only do they have a miscellaneous and ugly appearance, but also because of the bones, flesh, sinews, horns, skins, teeth, and bones, they are not only ugly, but also have the same characteristics as human beings, which are not the same as the human beings of the Six Paths of Reincarnation, bones, flesh, sinews, horns, skins, teeth, hairs, and

feathers of their bodies are regarded as "treasures" by human beings, and are captured and killed; or they are captured by human beings and loaded with heavy burdens to the extent that they become hungry, thirsty, and weary; and there are all kinds of tortures such as piercing of the nose, hooking of the head, whipping, and tying up of the head, and they even injure one another in a situation where the weak are the strongest and the strong eat the strongest

.

Thus, among the six paths of reincarnation, the Animal Path is one of the three evil paths of suffering and misery; moreover,

because of their low intelligence, or even their nervous response, they are unable to understand the Dharma, and do not even have the opportunity to practice it, but have to wait for the end of their lives to be transferred to the other paths of life with their past karma.

In terms of category and number, the animal path is the most numerous of the six paths, and the Dharma Nidra Sutra

even states that there are 3.4 billion species of animal ****, which is more than human beings can imagine.

These many kinds of sentient beings differ greatly from each other in their appearance and physical appearance, and their diets and habits of life are also different; in terms of their range of motion, they can be divided into three main categories, namely, land, air, and water; and in terms of their habits of life, they can be categorized into daytime,

nighttime, and day-night travels.

The animal path is also sometimes called the "bystanders," or, if translated from the Sanskrit, "tiryanc"

. The name "animal" refers to the fact that they are often kept by human beings, but in fact, their scope is much wider than that, and even extends

to the heavenly realms, the hells, and the supernatural realms in the heavens and on the earth. The meaning of "paranormal" is that they

are different from the upright shape of human beings, and their way of walking and living is also paranormal. Their lifespans

are as varied as those of the many species, ranging from those who are as short as mayflies and die in their twilight years, to those who are as long as the Dragon King and reach the age of one.

To cope with this variety, the Buddhist scriptures have recorded various causes of karma. Some of these karmic causes belong to the three evil paths of the animals, the evil spirits, and the hells, and some belong to the animal path alone. For example, the Five Animal Matters, as stated in the Sutra of the Elder Sons of the Argumentative Intent, include committing the crime of stealing, not repaying debts, enjoying the killing of living beings, disliking to hear the scriptures and the Dharma, and creating all kinds of karmic causes to prevent others from organizing

Dharma assemblies, and so on.

The Animal Soul in a Single Thought

The Sutra on the Difference between Karma and Retribution by the Buddha for the Elder of the Shuga Sutra lists ten reasons for one's descent into the Animal Soul, which is nothing more than the creation of troublesome and evil karma due to greed, anger, and dementia, and which manifests itself in physical, verbal, and mental behaviors, such as cursing and annoying all living beings, giving impure objects to living beings, and committing adultery, etc., all of which will lead to the fruit of the Animal Soul.

Also in the classics, there are various reasons for the rebirth of different kinds of animals, which are related to the causes

and habits created in previous lifetimes. For example, according to the Dharma Recitation Sutra, beings who are slow to learn about evil opinions and dharmas, and who

like to argue with others on the basis of their evil opinions, and because of their hatred and grudges, are reborn in the path of the beasts, which like to kill each other. And those

who are afflicted by attachment to love, or those who **** with the wish to be always husband and wife in the next life, may fall into the category of mandarin ducks, pigeons, and so on

who are greedy for love and lust.

Additionally, some animals that are timid in nature and often fearful are also

fruitful in this way because they frightened others first in their past lives. For example, if one has been a robber or bandit, and has brought great terror to people, once one has fallen into the animal path, one will be

requited to be in constant fear.

Also in the Dhammapada, there are detailed descriptions, for example, those who like to tie and whip other living beings,

receive the fruits of horses, oxen, sheep, etc.; those who have a high level of lust and ignorance are born in the chickens, geese, peacocks, mandarin ducks, pigeons and other

These are the paths of the animal life.

The causes vary, but they are mainly due to the use of cruelty to harm other sentient beings. As pointed out in the Shodharma Nembutsu

Placement Sutra, if one raises silkworms and kills their cocoons for the purpose of obtaining silk for personal gain, or if one steams or boils them so that they suffer greatly, they

will be thrown into the category of incarnate beings. If one performs sacrifices due to evil views and exoteric paths and makes a point of killing turtles, turtles, fish, crabs, mussels, clams, and so on,

one will fall into the category of wet beings, such as mosquitoes and fleas and lice. And those beings who have not broken their greed and anger, who have attained worldly

godly powers through the practice of meditation, but who destroy the land because of their anger, will not only fall into the hells and suffer immeasurably, but will also fall into the category of the oviparous life as soon as they emerge from the hells.

As for the beasts of burden in the fetal body, they are those who, because of evil thoughts and selfish motives, make cows and horses meet for pleasure, or

make others do evil things and commit indecent acts; these, too, at the end of their lives, first fall into the hells and suffer all kinds of sufferings, and then, upon their exit from the hells, they suffer in the

fetal body again.

The Story of the Void Realm Animal Beings

In fact, for humane beings who live in the suffering of the five karmic troubles, these habits are almost always present in their lives without paying any attention to them, and thus it is very easy to create the cause of the animal beings, and this shows even more importantly the importance and

preciousness of the practice of the Buddha's teachings.

Besides the few animal sentient beings who live in the same time and space environment as us human beings, and who have all sorts of intricate karmic relationships with each other, there are also many other animal beings who live in the void realm or in the hell paths, which attract people's curiosity.

The Dragon King, in particular, has been the subject of many legends in Buddhist texts, and has become an important theme in Chinese literature since the spread of Buddhism to China.

One of these stories is contained in the Zen 1 Ahan Sutra. One of the stories in the "Hearing the Dharma" is familiar because it depicts a battle between a dragon king and a disciple of the Buddha

in which the dragon king and the disciple of the Buddha fight with each other over their magical powers. In the story, it is said that the Dragon King's brothers were jealous of the Buddha and his disciples who practiced Buddhism being welcomed by the Brahmins in the sky and the emperors on earth, and they became so angry that they took the form of seven monstrous beasts, blowing winds and setting fires in the

realm, to prevent the public from listening to the Buddha's teachings.

So the first of the seven, Meglian, was sent to subdue them. At first, Megilian turned into more powerful dragons to compete with them, but he realized that this would hurt all sentient beings in the realm.

So he shrunk to a level that the dragon kings could not control and hurt, and moved inside and outside their bodies, and after they were at their wits' end, he finally appeared in his original form, and made his brothers submissive to the dragons, thus eliminating their rage and converting to the Buddha. After that, he finally appeared in his original form and subdued his brothers, eliminated their anger, converted them to Buddhism, and finally

became a Buddhist protector of the Dragon Heavenly Dependants.

The Six Paths in a Nutshell: The Bittersweet Humanity

What is a human being? In philosophy, literature, biology, and even in various religions, there are many discussions about human beings.

As for the name of human beings in the Buddhist scriptures, it is mentioned in Volume 6 of the Rishis Abhidharma Sutra that human beings are known by the names of manusya, manusha, and also known as the earthly realm, the human fungus, the human path, or simply as human beings, and that human beings are among the sentient beings in the Desire Realm.

The human path is the world of the human beings, which is a world of desire.

And according to the Buddhist scriptures, human beings reside in the four continents of

East Sheng Shenzhou, West Niuguzhou, South Junbuzhou, and North Clubzhou. In the Nagarjuna Sutra, it is said that the center of the world is Mount Sumeru, surrounded by seven gold mountains, and beyond the seven gold mountains is the vast Aral Sea, where the four continents are scattered. The four continents are inhabited by different human beings and

are completely isolated from each other. We, the human beings of the Earth, live in South Juniper, also

known as "Yama-vati". The people of the four continents have their own characteristics. The four continents are described in the Nagarjuna Sutra, the Lou Tan Sutra, the Risshu Sutra, the Kusha Sutra, the Sutra on the Creation of Heaven and Earth, and each continent has its own characteristics. The people of the Northern Kuru Continent do not differ in color, racial superiority or inferiority, and

neither do they grieve or cry, but it is a place regarded as one of the Eight Difficulties in the Buddha's teachings, for here there is only the enjoyment of purely materialistic desires and a lack of sublime spiritual life.

We in South Juniperusia, on the other hand, are characterized by our innumerable desires, so that we are able to create all kinds of good and bad karmic acts, but we are also able to cultivate our spiritual life because we have the power of contemplation and the mind of shame, and of course the most important of all is that the Sakyamuni class is characterized by the three attributes of remembrance, Brahmacharya, and the mind of valor. The outward appearance is the willingness to sacrifice oneself for the benefit of others, the willpower and perseverance to endure all kinds of suffering, and the courageous mind is the spirit of the Bodhisattva Way, which is capable of performing difficult actions, enduring difficult things, and suffering difficult things.

Human life is hard to come by now

There are only human beings who can truly develop bodhicitta and practice bodhicitta in the six paths of life, so it is obvious that being born in the human world is very

valuable, and this is why the Nirvana Sutra, Volume 32, says: "Human life is hard to come by, just like a blossom of blossoms".

What's more, only a human being can practice meditation, become a monk, keep the precepts, cultivate, attain birth and death, and become a Buddha. Therefore, on earth

although the earth is full of all kinds of suffering, through the practice of the human body, one can turn troubles into bodhi, and pain into joy, and the Pure Land can be realized on earth.

But for most people, in the face of the fact that the world's population is increasing, and in terms of the global population, there are now more than five billion people,

it is inevitable to ask, "Is the human body difficult to obtain? As a matter of fact, if we look at the six paths of life,

it is not easy to be born as a human being. In the Middle Ahan Sutra, there is a story that illustrates the difficulty of being born as a human being.

The same blind turtle in the middle of the ocean has to happen to come across a piece of driftwood, which has to have a small hole in it, which is a rare chance, and the turtle's head has to stick out from the hole in the driftwood, which is a very difficult chance. The Buddha's words were used to describe the difficulty of obtaining a human body.

How can one be born as a human being? According to the

It is because of the karma that has been created in the past lives of those who have been born in the human world. The cause of karma for being born on earth is stated in the Miscellaneous Aham Sutras, Volume 30

VII: "If one performs bad karma, one is born in hell, and if one is reborn as a human being, one suffers all sorts of difficulties, but if one performs the ten good karmas, one is born in heaven, and if one is reborn as a human being, one can be spared all sorts of difficulties." Therefore, the Dharma Flower Sutra says, "The five precepts are for human beings, and the ten good deeds lead to heaven."

If one observes the Five Precepts in one's past life and practises them throughout one's life, one can attain the fruits of human interest in one's next life.

Stories about human beings

Buddhism explains the origin of human beings by the method of karma. As for the first appearance of human beings on earth, it is mentioned in the Century Sutra, the Great Building and Charcoal Sutra, and the Sutra of the Rise of the World that the first human beings who came after the formation of the earth were from the Kouyon Heaven, which is the sixth heaven of the color

realm, and that they came here out of their craving for the natural food of earth, and after eating it, their bodies were higher and lower in temperature. After eating it, their bodies became so heavy that they were unable to fly, and from then on they settled down on the earth.

Short description of the Six Paths - The Asura Path of Blessedness and Virtue

The Asura Path, which is famous for its warlike behavior, has no virtue because of its blessedness. Some say that it is only included among the ghosts and deities

Or that it is a fallen celestial being, which is included in the Good Path by the Northern Buddhism, and categorized as an Evil Path by the Southern Buddhism.

Blessed as a celestial being, virtuous as a non-celestial being

The Asura was originally one of the ancient gods of India, and was regarded as an evil god, a ferocious and aggressive demigod, who often fought with

The emperor. Asura, the Sanskrit translation of which means "not heavenly," is a god who lives a life

like a celestial being, but has no celestial virtues and is quarrelsome in nature.

There is an allusion to the fact that Asura is also known as the god of non-drinking. It is said that the Asuras living at the bottom of the sea originally loved to drink wine, but because the wine they drank was made of seawater, it always tasted bitter and salty, so they swore that they would never drink again.

Those who are reborn in the Asura Path, although they have not committed any great evil deeds in their past lives, are very arrogant and proud, either

looking down on others or being jealous of others who are better than they are. The Sutra on the Difference of Karmic Causes lists ten karmic causes in detail,

including bodily actions that are slightly evil, oral actions that are slightly evil, mental actions that are slightly evil, pride, arrogance, pride in self, arrogance to increase one's own strength, great slowness, evil slowness, slowness, and returning to one's roots of goodness.

Because of karma, asuras can be divided into four lifetimes: fetal, egg, wet, and transformed. The egg-born are in the demonic realm, and can use

their power to show their magical powers to enter the air; the foetus-born are in the human realm, and are born because they were originally in the celestial realm but have been relegated to a lower place due to

degradation of virtues; the wet-born are in the animal realm, and reside in the mouth of the watery caves, and swim in the sky at daybreak and return to watery lodgings in the evening; and the transformed is in the celestial realm, and is born into the world of the world of the living.