The six stages in the practice of the Lotus Sūtra established by the Lotus School can be divided into two categories: (1) first four stages of ri-soku, myōji-soku, kangyō-soku and sōji-soku practiced by the ignorant (ordinary) people in the Impure Land; and (2) last two stages of bunshin-soku and kukyō-soku practiced by bodhisattvas in the Actual Reward Land.

1. Ri-soku is the stage at which one has not yet heard the True Dharma and is ignorant of Buddhism although in theory he possesses the Buddha-nature and his momentary thought is equipped with the principle of Triple Truth.
2. Myōji-soku is the stage at which one hears the name of the truth and perceives it. This is the initial state in which one is awakened for aspiration for Buddhahood upon encountering Buddhism and listening to the name of the Triple Truth.
3. Kangyō-soku is the stage at which one practices the principle of the Triple Truth. This corresponds to the five progressive stages of practice for believers of the Lotus Sūtra after the death of Śākyamuni Buddha. Illusions of view and thought are not yet eradicated in this stage.
4. Sōji-soku: a practicer at this stage manifests the principle of the triple truth and is automatically in accordance with the Dharma-nature; having eliminated 88 kinds of delusions in view, 81 kinds of delusions in thought, and 9 kinds of delusions as numerous as particles of dust and sand (namely the first two of the three illusions), he outwardly resembles a Buddha.
5. Bunshin-soku: a practicer at this stage partially awakens to the truth of Middle Way by eliminating the 41 kinds of illusions of darkness (ignorance), that is to say all illusions except the fundamental darkness.
6. Kukyō-soku, is the highest stage of practice, at which one completely eradicates all illusions and fully realizes the Buddha-nature.

Hokke Jōdo Mondō-shō, Questions and Answers on the Lotus and Pure Land Sects, Writings of Nichiren Shōnin, Doctrine 3,
Page 189-190

And from the glossary:

Triple truth (santai)

The term applied by T’ien-t’ai to explain reality in three aspects:

1. kūtai or shintai (truth of voidness), i.e. all existences are void and nonsubstantial in essence;
2. ketai or zokutai (truth of temporariness), i.e. all existences are temporary manifestations produced by causes and conditions; and
3. chūtai (truth of the middle), i.e. the absolute reality of all existences cannot be explained in either negative or affirmative terms. This term is interpreted differently in the distinctive teaching and the perfect teaching: in the former the three truths are perceived independent of each other while the latter considers them perfectly fused together in one.

Today marks the one-quarter milestone on this 100 days of study. This quote is a good example of the sort of foundational information I am seeking. I’d like to think I’m well into Kangyō-soku. I certainly acknowledge “Illusions of view and thought are not yet eradicated.” And I also enjoy the thought that everyone “possesses the Buddha-nature and his momentary thought is equipped with the principle of Triple Truth.”