"I, Nichiren, have, indeed, written it by letting my soul
 dipped in ink flow forth. The very intention  of the Buddha is the
 Hokkekyo ; the __soul__ of Nichiren is __nothing__ other than__ 'Nam(u)
 Myoho Renge Kyo.' __Myoraku  explains, "It takes the Revelation of
 the Far-reaching Life Span of the Original to be
 it's life."

"According to the scriptures, the practitioner of the Lotus
Sutra during the age of the Latter Day of the Law is a true
Mahayana monk if he upholds the sutra to the extent that he
is hated be people.  He is then a Dharma master who
propagates the Dharma and benefits people.  A monk who
everyone thinks well of, who is agreeable and tries to be
looked up to should be regarded as the enemy of the Lotus
Sutra and an evil influence in the world"

Hokke Shoshin Jobutsu Sho (Showa Teihon pg. 1431)

"There are examples of slander even among Nichiren's
disciples and believers.  I am sure that you have heard
about Ichinosawa Kyudo.  In his heart he is one of
Nichiren's disciples, but outwardly he still remains in the
Nembutsu [Pure Land] sect.  Therefore, I am very concerned
about his next life and have presented him with the ten
volumes of the Lotus Sutra"

Embankments of Faith, (MW pg. 159)

"Though a person is not by nature evil, if he becomes
intimate with evil people he will end up evil himself, and
his infamy will spread throughout the realm."

Taisho Daizokyo 46:266C

Icchantika: "Someone who slanders the Mahayana"

Rissho Ankoku Ron

Cunda spoke to Shakyamuni Buddha: "What is the meaning of
the term Icchantika?"

"Cunda, suppose there should be monks or nuns, lay men or
women who speak careless evil words and slander the True
Dharma, and that they should go on committing those grave
acts without ever showing any inclination to reform or any
sign of repentance in their hearts.  Persons of this kind I
would say are following the path of the Icchantika."

"...when it comes to the True Dharma, they show no
inclination to establish it and help protect it over the
ages, but rather speak of it with malice and contemp, their
words replete with error.  Persons of this kind too I would
say are following the path of the Icchantika.  With the
exception of this one group of people called Icchantika,
however, you may offer alms to all others and everyone will
praise you."

Rissho Ankoku Ron

 
Written by St. Nichiren Daishonin

From the Kito Sho

Therefore it is stated in the Shinge chapter [of the Lotus Sutra]:
 The World-Honored One in his great mercy makes use of a rare
thing, in pity and compassion teaching and converting, bringing benefit to us. in
numberless millions of kalpas who could ever repay him? Though we offer him our hands
and feet, bow our heads in respectful obeisance, and present all manner of
offerings, none of us could repay him. Though we lift him on the crown of our heads, bear him on
our two shoulders, for  kalpas numerous as Ganges sands reverence him with all our
hearts; though we come  with delicate foods, with countless jeweled robes, with articles
of bedding, various kinds of potions and medicines; with ox-head sandalwood and all kinds of
rare gems, construct  memorial towers and spread the ground with jeweled robes; though
we were to do all this by way of offering for kalpas numerous as Ganges sands, still we
could not repay him.

In this passage from the sutra, the four great voice-hearers, having
heard the message of the Hiyu chapter and learned how they can become
Buddhas, are expounding on how difficult it is to repay one's debt of
gratitude to the Buddha and to the Lotus Sutra. Therefore, we can
understand that, to persons of the two vehicles, the practitioners of
this sutra are more important than a father or a mother, than a
beloved child, than their own two eyes or their body and life itself.