In its claims for the salvific powers of the Lotus Sūtra, the “Description of Merits” chapter says that the merit accruing to those who generate even a single thought of willing acceptance — that is, faith — in the Lotus Sūtra immeasurably surpasses that gained by men and women who cultivate the first five perfections of a bodhisattva for eighty myriads of kotis of nayutas of eons. The sixth perfection, wisdom, is not included. But Nichiren held that wisdom, too, is inherent in, and emerges from, faith in the Lotus Sūtra. Scholars of his day, he notes, all agree that those who would practice the Lotus Sūtra must devote themselves to the three disciplines of moral conduct, meditative concentration, and wisdom; lacking any of these, one cannot attain the way. Nichiren adds, “I too once thought the same.” But over time, he became convinced that this was not the case. Citing the “Description of Merits” chapter to support his argument, Nichiren asserts that the Buddha had restrained persons at the first, second, and third of the five stages of practice from focusing on the cultivation of moral conduct and meditative concentration and directed them solely to cultivate some degree of wisdom.” And because our wisdom is inadequate, he teaches us to substitute faith, making this single word ‘faith’ the basis. … Faith is the cause for wisdom and corresponds to the stage of verbal identity.”