A man of shallow faith pretends to have right faith and is contemptuous towards other followers, so as to harm the faith of others. Leave such people alone.

Ueno-dono Gohenji, A Reply to Lord Ueno, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 112

Those who had neither a chance to hear the Lotus teaching in the past nor the intention of putting faith in the Lotus Sūtra in this life will fall into evil realms anyway. Therefore, they should be forced to hear the Lotus Sūtra, causing them to slander the sūtra, which eventually enables them to attain Buddhahood in the future through the merit of reverse relationship.

Shō Hokke Daimoku-shō, Treastise on Chanting the Daimoku of the Lotus Sūtra, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 22

Now we live in a Latter Age. People are not saints, astray in a dark alley leading to hell, and are forgetting all about the direct route to Buddhahood. How sad it is that no one awakens them! What a pity it is that only false faith grows rampant!

Risshō Ankoku-ron, Treatise on Spreading Peace Throughout the Country by Establishing the True Dharma, Writings of Nichiren Shōnin, Doctrine 1, Page 122

I received your letter, in which you said that you used to chant one chapter of the Lotus Sūtra each day, taking twenty-eight days to finish chanting it once; and that recently, however, you chant only the “Previous Life of the Medicine-King Bodhisattva” chapter each day. Then you asked: “Should I chant each chapter each day as I used to?”

You may chant the whole twenty-eight chapters, one chapter, one paragraph, one sentence or even one character of the Lotus Sūtra a day. Or, you may chant the daimoku, “Namu Myōhō Renge Kyō,” just once in a day or once in your whole life. Even if you may never chant the daimoku yourself, you may rejoice at hearing others chant it just once in your whole life. Or you may rejoice with others who rejoice at hearing a voice chanting the daimoku. The joy of the daimoku chanting transmitted 50 times this way from person to person, will grow weaker steadily until in the last fiftieth person it will be as uncertain as the mind of a two- or three-year-old baby or as unpredictable as a horse or a cow, which cannot tell the difference between head and tail. Nevertheless, the merit of such people is one hundred thousand billion times greater than that of those whose wisdom is as great as Śāriputra, Maudgalyāyana, Mañjuśrī, and Maitreya, but put faith in sūtras other than the Lotus Sūtra and memorize them all.

This is explained in the chapter on the “Merits of a Person Who Rejoices at Hearing This Sūtra” of the Lotus Sūtra as well as in the 60-volume works of Grand Masters T’ien-t’ai and Miao-lê. The Lotus Sūtra states also that even the Buddha cannot measure the merit of those who put faith in even one character or sentence of the Lotus Sūtra. The Buddha has boundless wisdom; He can measure the amount of rain that has continued to fall for one or two weeks in the whole universe. Nevertheless, He cannot measure the merit of those who chant just one character or phrase of the Lotus Sūtra. How can we, sinners and the ignorant, measure this merit?

Regardless, very few people believe in the Lotus Sūtra, which is worthy of such great merit.

Gassui Gasho, A Letter on Menstruation, Nyonin Gosho, Letters Addressed to Female Followers, Page 22-24

It is stated in the Lotus Sūtra, fascicle 2, chapter 3 on “A Parable,” “If a person does not believe in but slanders this sutra, he will immediately destroy all the seeds for attaining Buddhahood in this world.” It is because one aspect of having no faith in this sūtra causes others to abandon the Lotus Sūtra. Interpreting this, Bodhisattva Vasubandhu, therefore, states in the first fascicle of his Treatise on the Buddha-nature, “He who hates and contradicts Mahāyāna becomes an icchantika (one who has no goodness in his nature and therefore, no possibility of attaining Buddhahood) because such a person causes people to abandon this dharma.”

Shugo Kokka-ron, Treatise on Protecting the Nation, Writings of Nichiren Shōnin, Doctrine 1, Page 30-31

QUESTION: Do you have scriptural proof that even those who believe without comprehension can attain Buddhahood?

ANSWER: The Nirvana Sūtra, fascicle 32, states, “There are many causes of attaining Buddhahood; faith, however, is all-inclusive.” Fascicle 9 in the same sūtra also preaches, “Upon hearing this sūtra, everything becomes the cause and by-cause of attaining enlightenment. The Buddha’s voice of preaching and rays of light emitted by the Buddha all enter through pores necessarily enabling listeners to attain enlightenment.” And the Lotus Sūtra, chapter 3 on the “Parable,” preaches that one can “gain entrance to Buddhahood through faith alone.”

Ken Hōbō-shō, A Clarificaton of Slandering the True Dharma, Writings of Nichiren Shōnin, Doctrine 3, Pages 136.

The Lotus Sūtra enjoins us to give up the provisional teachings, saying that with faith we can enter the Way to Buddhahood. The Nirvana Sūtra preached last in the śāla forest states that there are numerous ways to get the seed of Buddhahood, but as faith in the Three Treasures include all those ways, it is faith in the Three Treasures that matters most. The basic way to Buddhahood thus lies in faith.

Hokke Daimoku Shō, Treatise on the Daimoku of the Lotus Sūtra, Writings of Nichiren Shōnin, Faith and Practice, Volume 4, Page 36-37

How can we identify the sage of the Lotus Sūtra in the Latter Age of Degeneration? The Lotus Sūtra states, “He who preaches this sūtra to others and can uphold it for himself is a messenger of the Buddha.” In other words, anyone who recites eight chapters of the Lotus Sūtra, or one fascicle, one chapter, or just a verse of it, or chants the daimoku is a messenger of the Buddha. He who carries through faith in the Lotus Sūtra to the end, enduring the great persecutions that arise, is the true messenger of the Buddha.

Shijō Kingo-dono Gohenji, Response to Lord Shijō Kingo, Writings of Nichiren Shōnin, Followers I, Volume 6, Page 153

The moon does not reflect on dirty water, and birds do not build nests in dead trees. Likewise, Śākyamuni Buddha does not reside in the body of a woman without faith. However, a woman who believes in the Lotus Sūtra is like a body of pure water. The moon, Śākyamuni Buddha, reflects upon it.

To put it figuratively, a woman can’t feel her pregnancy in the beginning, but after a while she begins to suspect it until she knows for sure that she is pregnant. An attentive woman can even tell whether she has conceived a boy or a girl.

The same could be said about the doctrines of the Lotus Sutra. If we believe in the merit of “Namu Myōhō Renge Kyō,” Śākyamuni Buddha will be conceived in our hearts before we know it, just as a woman is pregnant before she knows it. We can’t feel it in the beginning, but as the months pass we begin dreaming of the Buddha residing in our hearts, until we feel happiness within us. There are many doctrines, but I will stop talking about them for now.

Matsuno-dono Nyōbō Go-henji, A Response to the Wife of Lord Matsuno, Nyonin Gosho, Letters Addressed to Female Followers, Page 242-244

Endeavor to strengthen your faith after listening to this important teaching. He who endeavors to strengthen his faith after listening to the teaching of the Lotus Sūtra is a true seeker of Buddhahood. Grand Master T’ien-t’ai says: “Indigo becomes deep blue even though it is created from indigo leaves.” This means that if dyed blue over and over, indigo blue will become deeper than its original color. Practicing the Lotus Sūtra is the same. By practicing the teaching of the Lotus Sūtra over and over, you will be a true follower. Practice is the best master.

Ueno-dono Goke-ama Go-henji, A Response to the Nun, Widow of Lord Ueno, Nyonin Gosho, Letters Addressed to Female Followers, Page 48-50