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In [[1481]], he first circulated copies of Zhu Xi's ''Dàxué zhāngjù'' ("Passages from the [[Great Learning]]"), in a ''[[kanbun|kakikudashi]]'' version, aiding readers incapable of reading [[classical Chinese]] directly in reading the text as Japanese. This edition, co-edited with [[Ijichi Shigesada]]<!--伊地知重貞, d. 1527-->, and known as the Ijichi-bon ''Daxue'' or the Bunmei-ban ''Daxue'', was the first printing of Japanese commentaries on the teachings of Zhu Xi. Widely studied within the three provinces of the Shimazu domains, it was reprinted in [[1492]]. Though none of the Bunmei originals survive today, one copy from the 1492 printing is extant in the Kaitokudô Bunko collection of the [[Osaka University]] Libraries.

In [[1481]], he first circulated copies of Zhu Xi's ''Dàxué zhāngjù'' ("Passages from the [[Great Learning]]"), in a ''[[kanbun|kakikudashi]]'' version, aiding readers incapable of reading [[classical Chinese]] directly in reading the text as Japanese. This edition, co-edited with [[Ijichi Shigesada]]<!--伊地知重貞, d. 1527-->, and known as the Ijichi-bon ''Daxue'' or the Bunmei-ban ''Daxue'', was the first printing of Japanese commentaries on the teachings of Zhu Xi. Widely studied within the three provinces of the Shimazu domains, it was reprinted in [[1492]]. Though none of the Bunmei originals survive today, one copy from the 1492 printing is extant in the Kaitokudô Bunko collection of the [[Osaka University]] Libraries.

Keian was invited in the late 1480s or early 1490s by [[Shimazu Tadakado]]<!--島津忠廉--> ([[1439]]-[[1492]]) of Obi in [[Hyuga province|Hyûga province]] to work on documents related to Ming-Japan trade relations at Obi's Ankoku-ji temple and so Keian traveled between Obi and [[Kagoshima]] frequently for a time. He was offered prestigious positions at Kennin-ji and Nanzen-ji in Kyoto in [[1498]], but turned them both down.

Keian was invited in the late 1480s or early 1490s by [[Shimazu Tadakado]]<!--島津忠廉--> ([[1439]]-[[1492]]) of Obi in [[Hyuga province|Hyûga province]] to compose and otherwise handle documents related to Ming-Japan trade relations at Obi's Ankoku-ji temple and so Keian traveled between Obi and [[Kagoshima]] frequently for a time. He was offered prestigious positions at Kennin-ji and Nanzen-ji in Kyoto in [[1498]], but turned them both down.

In [[1501]], Keian wrote the ''Keian Ooshô kahô waten'', conveying Japanese transliterations and reading methods for the Chinese classics, devised and taught by Giyô Hôshû of the Tôfuku-ji. This manuscript, and the techniques and approaches it contained, were passed down within a teacher-student lineage, from Keian Genju to [[Gessho Gentoku]]<!--月渚玄得--> (1475-1541), to [[Ichio Genshin|Ichiô Genshin]]<!--一翁玄心--> (1507-1592), to Bunshi Genshô<!--文之玄昌--> (1555-1620).

In [[1501]], Keian wrote the ''Keian Ooshô kahô waten'', conveying Japanese transliterations and reading methods for the Chinese classics, devised and taught by Giyô Hôshû of the Tôfuku-ji. This manuscript, and the techniques and approaches it contained, were passed down within a teacher-student lineage, from Keian Genju to [[Gessho Gentoku]]<!--月渚玄得--> (1475-1541), to [[Ichio Genshin|Ichiô Genshin]]<!--一翁玄心--> (1507-1592), to Bunshi Genshô<!--文之玄昌--> (1555-1620).