The change of natural phenomenon such as the ebb and flow of the tide, the rise and setting of the moon, and the boundaries between summer and autumn or winter and spring is accompanied by something different. The same can be said when an ordinary person becomes a Buddha. Inevitably this change will be accompanied by the “three hindrances and four devils.” Although the wise will welcome them, those who are foolish fear them and retreat.

Hyōesakan-dono Gohenji, Answer to Lord Ikegami Munenaga, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 93

The glossary offers this explanation of the “three hindrances and four devils”:

Three hindrances and four devils (sanshō shima)

The hindrances and devils that block the way to Buddhahood. The three hindrances refer to evil passions, evil karmas, and painful retributions such as going to hell; the four devils refer to evil passions, physical pain, death, and king of devils. Grand Master T’ien-t’ai states in his Great Concentration and Insight, fascicle 5, that as practicing and understanding of the “tranquility and contemplation” proceed, “three hindrances and four devils” compete to interfere with the practicers, proving the doctrine to be true. Following T’ien-t’ai’s concept of “three hindrances and four devils,” Nichiren maintains that those who spread the teaching of the Lotus Sūtra in the Latter Age of Degeneration are bound to be persecuted by the “three hindrances and four devils” and that only those who endured such difficulty proved to be the practicer of the Lotus Sūtra.