Moreover, it is not easy to accomplish the cause and effect of the Holy Path, but both those of the doctrine of the Pure Land are very easy to be completed. The difference is like that between travelling by land and travelling by water.[6] The doctrines preached by the Buddha are eighty-four thousand in number; that is to say, he taught one kind of people one system, that of the Holy Path, and another kind that of the Pure Land. The Pure Land doctrine of Hō-nen was derived from the sutra preached by the great teacher Shaka. This simple doctrine of "land travel to Paradise" was one which the people of Japan could easily understand, and it became amazingly popular. Salvation along this route is a case of being "carried to the skies on flowery beds of ease, while others sought to win the prize and sailed through bloody seas." Largely through the influence of Jō-dō Shu and of those sects most closely allied to it, the technical terms, peculiar phraseology and vocabulary of Buddhism became part of the daily speech of the Japanese. When one studies their language he finds that it is a complicated organism, including within itself several distinct systems. Just as the human body harmonizes within itself such vastly differing organized functions as the osseous, digestive, respiratory, etc., so, embedded in what is called the Japanese language, there are, also, a Chinese vocabulary, a polite vernacular, one system of expression for superiors, another for inferiors, etc. Last of all, there is, besides a peculiar system of pronunciation taught by the priests, a Buddhist language, which suggests a firmament of starry and a prairie of flowery metaphors, with intermediate deeps of space full of figurative expressions. In our own mother tongue we have something similar. The dialect of Canaan, the importations of Judaism, the irruptions of Hebraic idioms, phrases and names into Puritanism, and the ejaculations of the camp-meeting, which vein and color our English speech, may give some idea of the variegated strains which make up the Japanese language. Further, the peculiar nomenclature of the Fifth Monarchy men, is fully paralleled in the personal names of priests and even of laymen in Japan. Characteristics of the Jō-dō Sect. Hō-nen teaches that the solution of abstract questions and doctrinal controversies is not needed as means of grace to promote the work of salvation. Whether the priests and their followers were learned and devout, or the contrary, mattered little as regards the final result, as all that is necessary is the continual repetition of the prayer to Amida.