本稿的目的是作為安井息軒（1799-1876）的周邊研究之一環，分析息軒最晩年的嫡傳弟子松本豊多（1848？-?）透過《漢文大系四書辨妄》（1911年，嵩山房）批判了服部宇之吉（1867-1939）所校訂《漢文大系》第1冊（1909年，冨山房。收錄《大学說》、《中庸說》、《論語集說》、《孟子定本》）的內容，闡明安井息軒学派的政治思想的一端。 本文將豐多所批判分成了①校勘的問題、②「訓読」的問題、③訓詁的問題、④解釋的問題，加以分析之後，獲得了如下的結論。安井息軒的経典解釋方法是，首先根據古註，不能同意古註的時候再參考新的註釋，他本來不願意引用自己不採納的註釋（《論語集說》之書法），他解釋某本經書的時候，企圖和其他經書整合。另外息軒的政治思想中，「修身」與「治國」直接連接著，「理氣」並不介於君民之間。就息軒而言，「修身」意指實行〈曲禮〉等經書所記載的具體的動作具有了「德」（良心），「治國」是為政者為了改善人民的生活習慣，基於「德」（良心）規定嚴格的法律，徹底「嚴罰主義」之後才能使得人民的教化成功。值得注意的是，息軒認為為政者不用了解「禮」的意義，不用使得人民了解「法」的意義，只要自己遵守「禮」制且強迫人民遵守「法」制，自然能成功地陶冶性情。 另外本稿釐清松本豐多的著作及事蹟。

This paper as a part of research on Yasui Sokken (安井息軒: 1799-1876) who was the greatest Japanese Han scholar called “the compilation of the study of old Chinese documents in the Edo period” , analyze the “Shi-sho-ben-mou”(四書辨妄) written by his the last student Matsumoto Toyota(松本豊多: 1848?-?) in 1991, and clarify the point of Sokken`s political theory. In this book, Toyota had harshly criticized Hattori Unokichi(服部宇之吉: 1867-1939）and his “Kan-bun-tai-kei”(漢文大系) vol.1 which included Sokken`s “Shi-syo”(四書) for its annotaitons was not consistent with the Sokken`s really meaning. In conclusion, Sokken thought the moral training (修身) was directly related to the regin (治國) , the “LI-Qi” (理氣) did not intervence between a ruler and his people.The moral training meaned a ruler gained fame as good-natured through the practice of the behaviour in “Qu-Li”(曲禮) , the regin meaned a ruler cured his people of bad habit through a heavy punishment which based on his good-will. He emphazed if only a ruler restraints himself and his people doing, he can cultivate their character.