Regarding the threefold body of a Buddha, the Sūtra of Meditation on the Universal Sage Bodhisattva preaches:

“The three kinds of body which a Buddha possesses is expounded in Mahāyāna Buddhism. In particular, the Lotus Sūtra is equipped with all the teachings just as an ocean accepts all the waters. From this ocean (of the Lotus Sūtra) three pure bodies of a Buddha are born. These three bodies of a Buddha are the fields where human and heavenly beings can plant the merit of good deeds, and they are the most superior of accepting offerings from human and heavenly beings.”

The three bodies of a Buddha are (1) Dharma Body, (2) Reward Body, and (3) Accommodative Body. Each Buddha inevitably is equipped with these three. If we compare them to the moon, the Dharma Body is the moon’s body, the Reward Body is the moonlight, and the Accommodative Body is the shadow of the moon. As one body of the moon has three sides, each Buddha has the virtue of three Buddhas.

Shijō Kingo Shakabutsu Kuyō-ji, Opening the Eyes Service of Shijō Kingo’s Statue of Śākyamuni, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 133

Regarding the “opening the eyes” of Buddhist statues, it is preached in the Sūtra of Meditation on the Universal Sage Bodhisattva, “This Mahāyāna sūtra is the treasure-house of various Buddhas and the eyes of the numerous Buddhas in all the worlds throughout the universe in the past, present, and future lives.” The sūtra also states, “This Mahāyāna sūtra is the eyes of various Buddhas. They were able to have the five kinds of eyes by virtue of this sūtra.” The five kinds of eyes mentioned in this sūtra are: (1) human-eyes, (2) divine-eye, (3) wisdom eye, (4) dharma-eye, and (5) Buddha-eye. These five kinds of eyes are naturally acquired by those who uphold the Lotus Sūtra. This is like the people in a country who naturally follow whomever becomes the king, and fish in an ocean naturally obey the lord of the ocean. The pre-Lotus sūtras such as the Flower Garland Sūtra, the Āgama sūtras, the Wisdom Sūtra, and the Great Sun Buddha Sūtra may have the name of the “five kinds of eyes” but not in reality. On the contrary, the Lotus Sūtra has them both in name and reality. Even if there is no name it is necessarily included in reality.

Shijō Kingo Shakabutsu Kuyō-ji, Opening the Eyes Service of Shijō Kingo’s Statue of Śākyamuni, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 133

As for your wife’s prayers, although she does not doubt the sūtra, I am afraid her faith in the Lotus Sūtra has not been strong enough. I have often come across people who think their faith matches what is preached in the sūtra, though this is not the case in reality. You, too, must be aware of this.

The mind of a woman can be harder to grasp than the wind in the sky. The reason why your wife’s prayers have not been answered can be likened to a strong bow with a weak bowstring or a sharp sword drawn by a coward. It is not due to the lack of power on the part of the Lotus Sūtra.

Ōshajō-ji, Town of Rājagṛha, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 130

To begin with, the strange phenomena in the sky and the natural calamities on the earth startle the eyes and ears of the people and rattle their minds. Śākyamuni Buddha has caused the five or six kinds of omens to occur. Among the six omens, the trembling of the earth indicates that the earth trembled in six different ways. Interpreting the earth trembling in six ways, Grand Master T’ien-t’ai states in his Words and Phrases of the Lotus Sūtra, fascicle 3:

“The east is blue in color, and it controls the liver, which in turn controls the eyes. The west is white in color, and it controls the lungs, which in turn control the nose. Therefore, saying that the east was raised and the west was lowered means the rise of the merit of the eyes and the decrease in the worldly passions of the nose. In contrast, saying that the west was raised and the east was lowered means that the merit of the nose appears while the evil passions of the eyes decrease. Likewise, the rise and fall of the south and north and those of the center and the four directions mean either the appearance of merit or the decrease of evil passions in the ears and the tongue and in the mind and body respectively.”

Grand Master Miao-lê explains the above in his Annotations on the Words and Phrases of the Lotus Sūtra, “As the eyes and nose represent the east and west, the ears and tongue logically represent the south and north. The center is the mind and the four directions represent the body. The body is equipped with the four sense organs (eyes, ears, nose, and tongue) and the mind reacts to them all. Therefore, it is said that the body and mind rise and fall alternately.”

Zuisō Gosho, Writing on Omens, Writings of Nichiren Shōnin, Followers I, Volume 6, Page 123

Among the 32 marks of the Buddha, His “Brahma’s voice” is foremost. The king of a country, be it great or small, and such kings as the “Wheel-turning Noble King” partly possess this “Brahma’s voice.” Therefore, a word of the king can govern the country or ruin it. An imperial decree is also in part like “Brahma’s voice.” Ten thousand words of the whole country cannot equal to one word of the king. The books of the Three Emperors and Five Rulers in ancient China are words of minor rulers. It was due to the strength of this “Brahma’s voice” that lesser kings govern small countries, that the King of the Mahābrahman Heaven is attended to by all living beings of the triple world (the realms of desire, form, and non-form), and that the Buddha is attended to by the King of the Mahābrahman Heaven and Indra.

The teachings uttered by the “Brahma’s voice” are all the scriptures of Buddhism to save all living beings. Among the scriptures the Lotus Sūtra in particular is the design of Śākyamuni Buddha uttered through His “Brahma’s voice,” which was written down in Chinese characters. The true intent of the Buddha, therefore, exists in the characters of the Lotus Sūtra. Just as seeds, seedlings, grasses, and rice plants differ in shape though they remain the same in spirit, Śākyamuni Buddha and the characters of the Lotus Sūtra are not the same in shape but they are one in essence. Thus, when you read the letters of the Lotus Sūtra, you must consider yourself in the presence of the living Śākyamuni Buddha.

Shijō Kingo-dono Gohenji, Response to Lord Shijō Kingo, Writings of Nichiren Shōnin, Followers I, Volume 6, Page 121

In my hermitage on Mt. Minobu there are at least 40 persons and as many as 60. No matter how I refuse them, they come in saying that they are the siblings of someone who lives here, making it difficult to turn them down face to face. In my heart, I wish to recite the sūtras in a quiet hermitage with only a young priest. This situation is almost unbearable. I am even thinking of running away somewhere in the coming year. There is nothing as annoying as this.

Hyōesakan-dono Gohenji, Reply to Lord Ikegami Munenaga, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 105

As you and your elder brother were born in the Latter Age of Degeneration in an outlying country and have faith in the Lotus Sūtra, I was sure that demons would possess the nation’s ruler or your parents and persecute you. But as I expected, despite your father disowning you repeatedly, you two brothers held onto your faith. Are you the reincarnation of Princes Pure Store and Pure Eyes, who led their father King Wonderful Adornment? Or is this through the discretion of Bodhisattva Medicine King and Bodhisattva Superior Practice [sic]? Your father’s disinheritance was revoked in the end and you were able to carry through with filial piety as before. Are you not filial sons in the truest sense of the word? I am sure the various heavenly beings are pleased, and the ten female rākṣasa demons, protectors of the Lotus Sūtra, accept your aspiration. Moreover, there is something heartfelt about you. When my doctrine spreads as widely as predicted in the Lotus Sūtra, I hope to share the joy with you.

Kōshi Gosho, A Letter to Filial Sons, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 106-107

Although you two have a difference in status, if you [Munenaga] were greedy and crooked in mind and had not understood the reason behind everything, your elder brother’s disinheritance would never have been lifted. Your elder brother, Munenaka may become a Buddha due to his fervent belief in the Lotus Sūtra. However, your father would certainly go to hell for disinheriting his own son, who is a practicer of the Lotus Sūtra. In this case you would lose your older brother and father and become like Devadatta. However, as you are born wise and without greed unlike those born in the Latter Age of Degeneration, three of the Ikegami family attained Buddhahood together, saving everyone on the father’s side as well as the mother’s side.

Hyōesakan-dono Gohenji, Answer to Lord Ikegami Munenaga, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 100-101

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 96

*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.

Because I am deeply concerned about you I would like to tell you another important story. During the time of Yin in ancient China, the King of Ku-chu State had two princes named Pê-i and Shu-ch’i. The King chose the younger brother Shuch’i as his successor, but Shu-ch’i refused to ascend the throne upon the death of the King. Pê-i advised the younger brother to accede to the throne, but Shu-ch’i insisted that the elder brother should succeed the father. Pê-i protested saying, “How can we go against the will of our father?” Shu-ch’i retorted, “I understand the will of our father; however, how can I ascend the throne, disregarding my elder brother?” In the end, respecting the views of the other, both Pê-i and Shu-ch’i left the state of their parents and went to a foreign land.

While both brothers were serving King Wen of Chou, King Wen was murdered by King Chou Hsin of Yin, and King Wu of Chou, son of King Wen, started a war against King Chou Hsin of Yin within 100 days after the death of his father. Pê-i and Shu-ch’i held fast to King Wu’s horse, remonstrating the King saying, “Isn’t it unfilial to begin a war within three years after the passing of parents?” King Wu became furious and tried to kill Pê-i and Shu-ch’i, but they were spared when T’ai-kung Wang interceded.

The two brothers left the service of King Wu, and hid themselves in Mt. Shou-yang, staying alive by eating bracken. One day they came across a person called Wang Ma-tzŭ and told him the reason why they were hiding in the mountain. Wang Ma-tzŭ then reproached them saying, “Isn’t the bracken owned by King Wu of Chou?” Accused by Wang Ma-tzŭ, the two brothers stopped eating bracken. As it is the custom in heaven not to abandon a sage, heaven appeared as a white deer and fed the two brothers with its milk. One day Shu-ch’i casually remarked, “The milk of this white deer is very tasty, let alone its meat.” Although Pê-i stopped him from saying anything more, heaven heard it. As a result the white deer never appeared again and the two brothers died of hunger. In this way, even a person who lived as a sage throughout his life might destroy himself with one word. As I do not know what is in your hearts, I am deeply concerned.

Kyōdai-shō, A Letter to the Ikegami Brothers, Writings of Nichiren Shōnin, Volume 6, Followers I, Page 81