For those who are incapable of understanding the truth of the “3,000 existences contained in one thought,” Lord Śākyamuni Buddha, with His great compassion, wraps this jewel with the five characters of myō, hō, ren, ge, and kyō and hangs it around the neck of the ignorant in the Latter Age of Degeneration. The four great bodhisattvas will protect such people, just as T’ai-kung-wang and the Duke of Chou assisted the young ruler, King Chen, of the Chou dynasty, or the Four Elders of the Shang-shan attended child Emperor Hui of the Han dynasty in ancient China.

Kanjin Honzon-shō, A Treatise Revealing the Spiritual Contemplation and the Most Venerable One, Writings of Nichiren Shōnin, Doctrine 2, Page 164.

Having finished Kanjin Honzon-shō I want to add some of the notes for future reference.

• Five progressive stages in the practice of the Lotus Sūtra after the death of the Buddha, formulated by T’ien-t’ai in his Hokke mongu: (1) to rejoice on hearing the Lotus Sūtra, (2) to read and recite it, (3) to propagate it , (4) to uphold it and practice the six pāramitā, and (5) to perfect the six pāramitā.
• Six stages in the practice of the Lotus Sūtra formulated by T’ien-t’ai: (1) ri-soku, or the stage at which one had not heard the True Dharma and is ignorant of Buddhism; (2) myōji-soku, the stage at which one hears the name and reads the words of the Lotus Sūtra and begins believing in it; (3) kangyō-soku, the stage at which one begins practicing what he learns; (4) sōji-soku, the stage at which one eliminates the first two of the three categories of illusion; (5) bunshin-soku, the stage at which one attains partial enlightenment ; and (6) kukyō-soku, the highest stage of practice at which one eliminates all illusions and attains perfect enlightenment.
• Five kinds of eyes: (1) eyes of flesh (men); (2) divine eyes of gods; (3) eyes of wisdom of the Two Vehicles (Śrāvaka and Pratyekabuddha); (4) dharma eyes of bodhisattvas; and (5) eyes of Buddhas which can see through all things covering past, present, and future. The eyes of Buddhas also possess all the other four.
• Having a long, wide tongue is one of the Buddha’s physical excellences, considered a sign of words spoken truly.
• 3,000 dust-particle kalpa (sanzen-jindengō) is the immeasurably long period of time described in the seventh (Kejōyu) chapter of the Lotus Sūtra, indicating how much time has passed since Säkyamuni preached the Lotus Sūtra as the 16th son of Daitsūchishō Buddha: “Suppose someone smashed a major world system (consisting of 1,000 X 1,000 X 1,000 worlds) into ink powder. Then he traveled eastward making a dot as small as a particle of dust with that ink powder as he passed 1,000 worlds until the ink powder was exhausted. Then all the worlds he went through were smashed into dust. The number of kalpa which has elapsed since Daitsūchishō Buddha passed away is infinitely larger than the number of particles of the dust thus produced.”
• Gohyaku jindengō: literally the five hundred dust-particle kalpa. It means an inconceivably long period of time as described in the 16th chapter of the Lotus Sūtra indicating how much time has elapsed since Śākyamuni’s original enlightenment: “Suppose someone smashes five hundred billions nayuta, asamkhya worlds into dust, and then takes it all toward the east, dropping one particle each time he passes five hundred billions nayuta, asamkhya worlds. Suppose he continues traveling eastward in this way until he finishes dropping all the particles. Suppose all these worlds reduced to dust. Let one particle represent one kalpa. The time which has passed since I attained Buddhahood surpassed this by one hundred billion nayuta, asamkhya kalpa.”