I agree, that the daimoku is not very important in present-day Tendai (and also in medieval Tendai) and there doesn't seem to be a practice of continuous recitation of the daimoku like there is in Nichiren-shū, but the daimoku is a part of the Ekōmon (回向文), which is recited daily at Enryakuji. But the recitation of the title of the Lotus Sutra is different from the form used in Nichiren related schools. Instead of reciting Namu myōhō renge kyō, the daimoku goes as follows: Namu byōdō dai e ichijō myōhō renge kyō (南無平等大會一乘妙法蓮華經). I don't have an exact translation, but the Digital Dictionary of Buddhism translates byōdō as "A reference to the lack of discrimination between things when they are seen from the standpoint of emptiness. Realm or view of nondiscrimination. The absolute reality that penetrates all manifest phenomena. Absolute reality". The translation for "dai e" would be great assembly and ichijō is the one vehicle/ekayana. But as it is just a part of the Ekōmon/dedication text and not a practice on its own, I would say, that it is not at all emphasized. As Jikan points out, there is no practice of the daimoku and the recitation of the daimoku in the dedication text may be nothing more than a reaction to the important role of the daimoku in Nichiren schools (but that is just speculation - I know nothing about the background of that text).