The ten spiritual realms as described by Nichiren Daishonin are listed below. Broken into two parts, the first six (Hell, Hunger, Animality, Anger, Humanity, and Heaven) are derived from the Indian concept of the six realms of rebirth. Above these lie the four holy states (Learning, Realization, Bodhisattva, and Buddhahood).
Ten Spiritual Realms:
1. Hell or Jigokudō: A state of suffering and despair in which we perceive we have no freedom of action. It is characterized by the impulse to destroy ourselves and everything around us. It is also commonly referred to being in a state of mind completely absent of hope and being unable to construct our future in our minds.
2. Hunger, Hungry Ghosts, or Pretas: The state of being controlled by insatiable desire for money, power, status etc. While desires are inherent in any of the Ten Worlds, in this state we are at the mercy of our cravings and cannot control them.
3. Animality, Beasts, or Chikushōdō: In this state, we are ruled by instinct with neither reason nor moral sense nor the ability to make long-range judgments. We operate by the law of the jungle and will not hesitate to take advantage of those weaker than ourselves and fawn on those who are stronger.
4. Anger, Titans, Asuras, or Shuradō: Here, awareness of ego emerges, but it is a selfish, greedy, distorted ego, determined to best others at all costs and seeing everything as a potential threat to itself. In this state we value only ourselves and tend to hold others in contempt.
5. Humanity or Jindō (also known as Tranquility): This is a flat, passive state of life, from which we can easily shift into the lower four worlds. While we may generally behave in a humane fashion in this state, we are highly vulnerable to strong external influences.
6. Heaven: This is a state of intense joy stemming, for example, from the fulfillment of some desire, a sense of physical well being, or inner contentment. Though intense, the joy experienced in this state is short-lived and also vulnerable to external influences.
7. Learning, Śrāvaka, or Shōmon: In this state, we seek the truth through studying the teachings or experience of others.
8. Realization, Pratyekabuddha, or Engaku: In this state we seek the truth not through others’ teachings, but through our own direct perception of the world.
9. Bodhisattva or Bosatsu: Those who aspire to achieve enlightenment and at the same time are equally determined to enable all other beings to do the same. Conscious of the bonds that link us to all others, in this state we realize that any happiness we alone enjoy is incomplete, and we devote ourselves to alleviating others’ suffering. Those in this state find their greatest satisfaction in altruistic behaviour.
10. Buddhahood: A dynamic state that is difficult to describe. We can partially describe it as a state of perfect freedom, in which we are enlightened to the ultimate truth of life. It is characterized by infinite compassion and boundless wisdom. In this state, we can resolve harmoniously what appear from the standpoint of the nine worlds to be insoluble contradictions.
A Buddhist sutra describes the attributes of the Buddha’s life as a true self, perfect freedom from karmic bonds throughout eternity, a life purified of illusion, and absolute happiness.