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Tomari Jochiku was a Buddhist monk and [[Neo-Confucianism|Neo-Confucian]] scholar, known as a Confucian teacher and advisor to King [[Sho Ho|Shô Hô]] and [[Sho Shoken|Shô Shôken]] of the [[Ryukyu Kingdom|Ryûkyû Kingdom]].<ref>Smits, Gregory. ''Visions of Ryukyu: Identity and Ideology in Early-Modern Thought and Politics''. Honolulu: University of Hawaii Press, 1999. p51.</ref>

Tomari Jochiku was a Buddhist monk and [[Neo-Confucianism|Neo-Confucian]] scholar, known as a Confucian teacher and advisor to King [[Sho Ho|Shô Hô]] and [[Sho Shoken|Shô Shôken]] of the [[Ryukyu Kingdom|Ryûkyû Kingdom]].<ref>Smits, Gregory. ''Visions of Ryukyu: Identity and Ideology in Early-Modern Thought and Politics''. Honolulu: University of Hawaii Press, 1999. p51.</ref>

Originally from [[Yakushima]], Jochiku studied [[Nichiren Buddhism]] at the Honbutsu-ji at Kuonzan, and then at the [[Honno-ji|Honnô-ji]] in [[Kyoto]] before returning to [[Kagoshima]], where he studied Neo-Confucianism under [[Bunshi Gensho|Bunshi Genshô]], at the Dairyû-ji founded by Bunshi. Shedding his monastic robes, he became a Confucian advisor and tutor to [[Todo Takatora|Tôdô Takatora]], lord of [[Tsu han]] in [[Ise province]], and published a number of texts in [[Edo]], including ''Keian oshô kahô waten'', which promoted [[Keian Genju|Keian Genju's]] Japanese readings for Chinese texts, and epilogues for two commentaries on Chinese classics, also written in Bunshi-ten style Japanese readings.

Originally from [[Yakushima]], Jochiku studied [[Nichiren Buddhism]] at the Honbutsu-ji at Kuonzan, and then at the [[Honno-ji|Honnô-ji]] in [[Kyoto]] before returning to [[Kagoshima]], where he studied Neo-Confucianism under [[Bunshi Gensho|Bunshi Genshô]], at the Dairyû-ji founded by Bunshi. Shedding his monastic robes, he became a Confucian advisor and tutor to [[Todo Takatora|Tôdô Takatora]], lord of [[Tsu han]] in [[Ise province]], and published a number of texts in [[Edo]], including ''Keian oshô kahô waten'', which contained [[Keian Genju|Keian Genju's]] Japanese readings for Chinese texts, and epilogues for two commentaries on Chinese classics, also written in Bunshi-ten style Japanese readings. These Bunshi-ten texts were the first versions of [[Zhu Xi|Zhu Xi's]] commentaries on the [[Four Books]] to be published in a form relatively easily readable in Japanese (i.e. for those less capable in reading the original [[classical Chinese|Chinese]]). Compiled in [[1625]] by Tomari, they were published in Kyoto in [[1626]] by [[Nakano Dohan|Nakano Dôhan]].

Following Tôdô's death in [[1630]], he entered into the service of the [[Shimazu clan]] of [[Satsuma han]], and served the Ryûkyû Court from [[1632]] to [[1634]], during which time he introduced the Bunshi-ten volumes to Ryûkyû, where they remained in use until the [[Meiji period]].

Following Tôdô's death in [[1630]], he entered into the service of the [[Shimazu clan]] of [[Satsuma han]], and served the Ryûkyû Court from [[1632]] to [[1634]], during which time he introduced the Bunshi-ten volumes to Ryûkyû, where they remained in use until the [[Meiji period]].