The Fourteen Slanders or fourteen evil causes and their recompense

"However, there is a difference if one chants the daimoku while acting against the intent of this sutra. There are various stages in the practice of this sutra [and various forms of slander exist accordingly]. Let me sum them up by quoting from volume five of The Annotations on “The Words and Phrases of the Lotus Sutra”: “In defining the types of evil, The Words and Phrases of the Lotus Sutra states briefly, ‘Expound among the wise but not among the foolish.’ One scholar enumerates the types of evil as follows: ‘I will first list the evil causes and then their effects. There are fourteen evil causes: (1) arrogance, (2) negligence, (3) wrong views of the self, (4) shallow understanding, (5) attachment to earthly desires, (6) not understanding, (7) not believing, (8) scowling with knitted brows, (9) harboring doubts, (10) slandering, (11) despising, (12) hating, (13) envying, and (14) bearing grudges."* -- Nichiren Daishonin

The fourteen slanders are elucidated in Chapter 3 of the Lotus Sutra:

Also, Shariputra,
to persons who are arrogant or lazy
or taken up with views of the self,
do not preach this sutra.
Those with the shallow understanding of ordinary persons,
who are deeply attached to the five desires,
cannot comprehend it when they hear it.
Do not preach it to them.
If a person fails to have faith
but instead slanders this sutra,
immediately he will destroy all the seeds
for becoming a buddha in any world.
Or perhaps he will scowl with knitted brows
and harboring doubt or perplexity.
Listen and I will tell you
the penalty this person must pay.
Whether the Buddha is in the world
or has already entered extinction,
if this person should slander
a sutra such as this,
or on seeing those who read, recite,
copy, and uphold this sutra,
should despise, hate, envy,
or bear grudges against them,
the penalty this person must pay—
listen, I will tell you now:
When his life comes to an end
he will enter the Avichi hell,
be confined there for a whole kalpa,
and when the kalpa ends, be born there again.
He will keep repeating this cycle
for a countless number of kalpas.
Though he may emerge from hell,
he will fall into the realm of beasts,
becoming a dog or jackal,
his form lean and scruffy,
dark, discolored, with scabs and sores,
something for men to make sport of.
Or again he will be
hated and despised by men,
constantly plagued by hunger and thirst,
his bones and flesh dried up,
in life undergoing torment and hardship,
in death buried beneath tiles and stones.
Because he cut off the seeds of buddhahood
he will suffer this penalty.
If he should become a camel
or be born in the shape of a donkey,
his body will constantly bear heavy burdens
and have the stick or whip laid on it.
He will think only of water and grass
and understand nothing else.
Because he slandered this sutra,
this is the punishment he will incur.
Or he will be born as a jackal
who comes to the village,
body all scabs and sores,
having only one eye,
by the boys
beaten and cuffed,
suffering grief and pain,
sometimes to the point of death.
And after he has died
he will be born again in the body of a serpent,
long and huge in size,
measuring five hundred yojanas,
deaf, witless, without feet,
slithering along on his belly,
with little creatures
biting and feeding on him,
day and night undergoing hardship,
never knowing rest.
Because he slandered this sutra,
this is the punishment he will incur.
If he should become a human being,
his faculties will be blighted and dull,
he will be puny, vile, bent, crippled,
blind, deaf, hunchbacked.
The things he says
people will not believe,
the breath from his mouth will be constantly foul,
he will be possessed by demons,
poor and lowly,
ordered around by others,
plagued by many ailments, thin and gaunt,
having no one to turn to.
Though he attached himself to others,
they would never think of him;
though he might gain something,
he would at once lose or forget it.
Though he might practice the art of medicine
and by its methods cure someone’s disease,
the person would grow sicker from some other malady
and perhaps in the end would die.
If he himself had an illness,
no one would aid or nurse him,
and though he took good medicine,
it would only make his condition worse.
If others should commit traitorous acts,
plunder, and rob,
blames for such sins
would be unjustly visited on him.
A sinful person of this sort
will never see the Buddha,
the king of the many sages,
preaching the Law, teaching and converting.
A sinful person of this sort
will constantly be born amid difficulties,
crazed, deaf, confused in mind,
and never will hear the Law.
For countless kalpas
numerous as Ganges sands
he will at birth become deaf and dumb,
his faculties impaired,
will constantly dwell in hell,
strolling in it as though it were a garden,
and the other evil paths of existence
he will look on as his own home.
Camel, donkey, pig, dog—
these will be the forms he will take on.
Because he slandered this sutra,
this is the punishment he will incur.
If he should become a human being,
he will be deaf, blind, dumb.
Poverty, want, all kinds of decay
will be his adornment;
water blisters, diabetes,
scabs, sores, ulcers,
maladies such as these
will be his garments.
His body will always smell bad,
filthy and impure.
Deeply attached to views of self,
he will grow in anger and hatred;
aflame with licentious desires,
he will not spurn even birds or beasts.
Because he slandered this sutra,
this is the punishment he will incur.
I tell you, Shariputra,
if I were to describe the punishments that fall
on persons who slander this sutra,
I could exhaust a kalpa and never come to the end.