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Sources associated with the [[Satsunan school]] of Neo-Confucianism, based in [[Satsuma province]], suggest that Song Neo-Confucianism was first introduced to Japan in [[1241]], when the [[Zen]] monk [[Enni]] returned from China with books of Zhu Xi's teachings. However, scholars such as Takatsu Takashi point out that copies of Zhu Xi's commentaries on the [[Doctrine of the Mean]], signed by [[Oe Munemitsu|Ôe Munemitsu]] in [[1200]], are extant in [[Kamakura]] archives.<ref>Takatsu Takashi, “Ming Jianyang Prints and the Spread of the Teachings of Zhu Xi to Japan and the Ryukyu Kingdom in the Seventeenth Century,” in Angela Schottenhammer (ed.), ''The East Asian Mediterranean: Maritime Crossroads of Culture'', Harrassowitz Verlag, 2008. 254.</ref> The [[Ritsu sect]] Buddhist monk [[Shunjo|Shunjô]] ([[1166]]-[[1227]]) may have been the first to introduce Zhu Xi's teachings into Japan, some decades before Enni.<ref>Robert Morrell, "Zeami's Kasuga Ryûjin (Dragon God of Kasuga), or Myôe Shônin," ''Early Kamakura Buddhism: A Minority Report'', Asian Humanities Press (1987), 103.</ref> In this early period, however, it was difficult to study or spread Neo-Confucian teachings, as families which dominated the ''[[myokyo|myôkyô]]''<!--明経--> hereditary posts at the [[Heian period]] Court controlled the teaching and spread of Confucianist texts and thought. Study of Neo-Confucianist texts was thus limited, for a time, to those within Zen temples.

Sources associated with the [[Satsunan school]] of Neo-Confucianism, based in [[Satsuma province]], suggest that Song Neo-Confucianism was first introduced to Japan in [[1241]], when the [[Zen]] monk [[Enni]] returned from China with books of Zhu Xi's teachings. However, scholars such as Takatsu Takashi point out that copies of Zhu Xi's commentaries on the [[Doctrine of the Mean]], signed by [[Oe Munemitsu|Ôe Munemitsu]] in [[1200]], are extant in [[Kamakura]] archives.<ref>Takatsu Takashi, “Ming Jianyang Prints and the Spread of the Teachings of Zhu Xi to Japan and the Ryukyu Kingdom in the Seventeenth Century,” in Angela Schottenhammer (ed.), ''The East Asian Mediterranean: Maritime Crossroads of Culture'', Harrassowitz Verlag, 2008. 254.</ref> The [[Ritsu sect]] Buddhist monk [[Shunjo|Shunjô]] ([[1166]]-[[1227]]) may have been the first to introduce Zhu Xi's teachings into Japan, some decades before Enni.<ref>Robert Morrell, "Zeami's Kasuga Ryûjin (Dragon God of Kasuga), or Myôe Shônin," ''Early Kamakura Buddhism: A Minority Report'', Asian Humanities Press (1987), 103.</ref> In this early period, however, it was difficult to study or spread Neo-Confucian teachings, as families which dominated the ''[[myokyo|myôkyô]]''<!--明経--> hereditary posts at the [[Heian period]] Court controlled the teaching and spread of Confucianist texts and thought. Study of Neo-Confucianist texts was thus limited, for a time, to those within Zen temples.

The first prominent lectures on Zhu Xi's teachings may have taken place during the reign of [[Emperor Go-Daigo]] (r. [[1318]]-[[1339]]), or that of his predecessor [[Emperor Hanazono]] (r. [[1308]]-1318).

The first prominent lectures on Zhu Xi's teachings may have taken place during the reign of [[Emperor Go-Daigo]] (r. [[1318]]-[[1339]]), or that of his predecessor [[Emperor Hanazono]] (r. [[1308]]-1318). The ''Myôkyô'' houses finally began to study Zhu Xi's "Four Books" (rather than the previously dominant Five Classics) in the [[Muromachi period]], using Zhu Xi's commentaries for the Great Learning and the Doctrine of the Mean, and early Chinese versions of the other texts, including copies of the Analects annotated by He Yan ([[190]]-[[249]]) of the [[Cao Wei|Wei Dynasty]] of the [[Three Kingdoms Period (China)|Three Kingdoms Period]], and annotations on the Mencius by Zhao Qi (d. [[201]]) of the [[Han Dynasty|Later Han]]. These remained the chief books, without much of a tradition of further commentaries, until the very late 16th or early 17th century.

The Satsunan school of Confucianism, based in Satsuma province, traces its origins to [[1478]], when the scholar [[Keian Genju]] was invited to Satsuma by [[Shimazu Tadamasa]], where he gave lectures and distributed texts. While Keian was clearly not the first to introduce Zhu Xi's teachings to Japan, he may have been the first to distribute Neo-Confucian texts in a ''[[kanbun|kakikudashi]]'' form, making them more readable and accessible to those less familiar with [[Classical Chinese]].<ref>Gallery labels, [[Shokoshuseikan|Shôkoshûseikan]], Kagoshima, Sept 2014.</ref>

The Satsunan school of Confucianism, based in Satsuma province, traces its origins to [[1478]], when the scholar [[Keian Genju]] was invited to Satsuma by [[Shimazu Tadamasa]], where he gave lectures and distributed texts. While Keian was clearly not the first to introduce Zhu Xi's teachings to Japan, he may have been the first to distribute Neo-Confucian texts in a ''[[kanbun|kakikudashi]]'' form, making them more readable and accessible to those less familiar with [[Classical Chinese]].<ref>Gallery labels, [[Shokoshuseikan|Shôkoshûseikan]], Kagoshima, Sept 2014.</ref>