Mototada and His Sons, and Kakuen
According to the Genki preface, Mototada and his sons, "zealous to honor the Deity, vowed that in order to ensure the efficacy of their work, no outside brush should be involved." As the tutelary deity of the Fujiwara, the Kasuga deity preferred not to be served by persons outside the Nakatomi or Fujiwara clans. Moreover, it was the head of the Fujiwara clan who had overall responsibility for the Kasuga cult, so that the approval and participation of the head of the clan (Fuyuhira when the Genki was dedicated, but formerly Mototada) was no doubt essential. Fuyumoto's participation followed.
The role of Ryoshin is a little less obvious. Older than Fuyumoto, Ryoshin was nonetheless a monk and therefore not in quite the same class as his brothers. In fact, his part may reflect his unusual position. Ryoshin wrote out scrolls 17 and 18, which concern Myoe Shonin, and this is precisely the section of the text missing from Kasaga Genki (discussed below). At any rate, Nagashima (1963:18) pointed out that Ryoshin was competing for power at Kofukuji with Jishin, Hanken, and Jishin's newphew Jinkaku, who was superintendent at the time. No doubt he was glad of his chance to distinguish himself.
Kakuen, the monk formally charged with compiling the Genki text, was Kinhira's younger brother. At Kofukuji he was the head of Tobokuin, a subtemple allied with the powerful lchijoin headed by Ryoshin. Though far from junior, Kakuen was perhaps not yet senior enough to take sole responsibility for the work. As Nagashima observed (1963: 18), it was important that all major factions at Kofukuji should be represented in he project, to make the effort truly unanimous. Kakuen therefore consulted with Jishin of Daijoin, the great rival of lchijoin, as well as with Hanken of Sanzoin.