The reason for the eight types of creation in [Daijokishinron (Awakening of Faith in the Mahayana)] is explained in the Innenbun. Traditionally, as Hozo discusses in [Daijokishinron-yoshiki] about the eight kinds of innen, the first innen is sou, and the remaining seven types of innen are considered as something separate. Hozo (Dharmakara) considers the second innen to be [Ryugibun] and the innen for Kenji-seigi and Taiji-jashu (“Refutation of Malignant Teachings”) in [Geshakubun/The Interpretation]. In [Kishinronso], Gangyo focuses on innenso (the aspect of causation) in the first innen in the Innenbun and cites two types of understanding. The first is that the [Daijokishinron] discusses the yukari (reason) for sentient beingsʼ riku (agony of separation) and toraku (acquisition of pleasure); the second clarifies the interpretation that it connects to the Ryugibun. The [Shakumakaenron] considers the first innen the seiinnen of Ryugibun. Furthermore, the sou of innenso (aspect of causation) is considered the fundamental soutai of the eight types—and the aspects are considered 24 separate aspects—and supports comments that relate it to the 32 types of homon assumed to be established in the Ryugibun. In short, the [Shakumakaenron] advocates that the ideas of [Daijokishinron] are in the Ryugibun and develops a similar assertion in the [Kanshuryakubun] Geshaku and the [Ekohenpumon] (rutsu-bun) Geshaku as well.
In the Innenbun Geshaku, [Shakuron] presents an explanation that, needless to say, includes fujoju sentient beings but also incorporates shojoju and jajoju sentient beings into its view. In particular, the approach considers both shomon (a person who listens to teachings) and engaku (one who achieves enlightenment without a teacher) practitioners of Buddhism. The understanding through which both kinds of Buddhist practitioners are targets of shoke seems to be indicated in Eonʼs [Daijokishinron-gisho].
