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Born in [[Nagato province]], he entered [[Nanzen-ji]] in [[Kyoto]] as an initiate or novice at the age of nine, and became a Buddhist priest at age 16, studying under the priest Keiho Genkin<!--景蒲玄忻-->. While there he also studied Confucianism under Ishô Myôtei<!--惟正明貞--> of [[Kennin-ji]], and Keishô Zuidô<!--景召瑞棠--> of [[Tofuku-ji|Tôfuku-ji]], both of whom had studied in turn under Giyô Hôshû<!--岐陽方秀, 1361-1424-->.

Born in [[Nagato province]], he entered [[Nanzen-ji]] in [[Kyoto]] as an initiate or novice at the age of nine, and became a Buddhist priest at age 16, studying under the priest Keiho Genkin<!--景蒲玄忻-->. While there he also studied Confucianism under Ishô Myôtei<!--惟正明貞--> of [[Kennin-ji]], and Keishô Zuidô<!--景召瑞棠--> of [[Tofuku-ji|Tôfuku-ji]], both of whom had studied in turn under Giyô Hôshû<!--岐陽方秀, 1361-1424-->.

Keian joined a mission to [[Ming Dynasty]] China led by Ten'yo Seikei<!--天與清啓-->, which left Kyushu in [[1468]] and arrived in [[Ningbo]] a year later. Keian and the members of the mission received an audience with the [[Xianzong Emperor]], after which Keian traveled to [[Suzhou]] and [[Hangzhou]], and was able to study with a number of scholars of Neo-Confucianism. He spent six years in China, studying with these scholars and reading texts such as the ''Sishu jishi''<!--四書輯釋--> by Ni Shiyi<!--倪士毅--> from the [[Yuan Dynasty]], and the ''Sishu xiangshuo''<!--四書詳說--> by Cao Duan<!--曹端--> of the Ming.

Keian joined a mission to [[Ming Dynasty]] China led by Ten'yo Seikei<!--天與清啓-->, which left Kyushu in [[1468]] and arrived in [[Ningbo]] a year later. Keian and the members of the mission received an audience with the [[Chenghua Emperor]], after which Keian traveled to [[Suzhou]] and [[Hangzhou]], and was able to study with a number of scholars of Neo-Confucianism. He spent six years in China, studying with these scholars and reading texts such as the ''Sishu jishi''<!--四書輯釋--> by Ni Shiyi<!--倪士毅--> from the [[Yuan Dynasty]], and the ''Sishu xiangshuo''<!--四書詳說--> by Cao Duan<!--曹端--> of the Ming.

He returned to Japan in [[1473]], and was forced by the chaos and violence of the [[Onin War|Ônin War]] to move from place to place. After about five years of traveling around [[Iwami province|Iwami]], [[Bungo province|Bungo]], [[Chikugo province|Chikugo]], [[Suo province|Suô]], Nagato, and [[Higo province]]s, he was invited to Satsuma by [[Shimazu Tadamasa (1463-1508)|Shimazu Tadamasa]] in [[1478]]. There, Genju first joined the Ryûun-ji temple. The following year, Tadamasa had a temple built for him, called Keiju-in<!--桂樹院--> or Tôin-ji<!--島陰寺-->, and he began teaching there. He was a strong advocate of Zhu Xi's interpretations, considering anything counter to Zhu Xi's theory to be "not academic."<ref>Takatsu, 256.</ref> He is known to have lectured to Tadamasa himself not only on the teachings of Zhu Xi, but also of the Cheng brothers ([[Cheng Hao]] and [[Cheng Yi]]), who were significant influences for Zhu Xi, and on a text called ''Shujing jizhuan'', by the [[Southern Song Dynasty]] scholar Cai Chen <!--蔡沈, 1167-1230-->.

He returned to Japan in [[1473]], and was forced by the chaos and violence of the [[Onin War|Ônin War]] to move from place to place. After about five years of traveling around [[Iwami province|Iwami]], [[Bungo province|Bungo]], [[Chikugo province|Chikugo]], [[Suo province|Suô]], Nagato, and [[Higo province]]s, he was invited to Satsuma by [[Shimazu Tadamasa (1463-1508)|Shimazu Tadamasa]] in [[1478]]. There, Genju first joined the Ryûun-ji temple. The following year, Tadamasa had a temple built for him, called Keiju-in<!--桂樹院--> or Tôin-ji<!--島陰寺-->, and he began teaching there. He was a strong advocate of Zhu Xi's interpretations, considering anything counter to Zhu Xi's theory to be "not academic."<ref>Takatsu, 256.</ref> He is known to have lectured to Tadamasa himself not only on the teachings of Zhu Xi, but also of the Cheng brothers ([[Cheng Hao]] and [[Cheng Yi]]), who were significant influences for Zhu Xi, and on a text called ''Shujing jizhuan'', by the [[Southern Song Dynasty]] scholar Cai Chen <!--蔡沈, 1167-1230-->.

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 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 Gensho|Bunshi Genshô]]<!--文之玄昌--> (1555-1620).

Keian also wrote a number of other texts, including ''Tôin gyoshô''<!--島陰漁唱--> ("Fishing songs of Keian Genju", 3 vols.) and ''Tôin zatcho''<!--島陰雑著--> ("Various writings of Keian Genju", 1 vol.). He died in [[1508]], at a retreat called Tôki-an<!--東帰庵--> he established in Ijiki (today a neighborhood of Kagoshima City) in [[1502]].

Keian also wrote a number of other texts, including ''Tôin gyoshô''<!--島陰漁唱--> ("Fishing songs of Keian Genju", 3 vols.) and ''Tôin zatcho''<!--島陰雑著--> ("Various writings of Keian Genju", 1 vol.). He died in [[1508]], at a retreat called Tôki-an<!--東帰庵--> he established in Ijiki (today a neighborhood of Kagoshima City) in [[1502]]. His grave can be found in Ijiki today.

 

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