江戶幕府立朱子學為官學，但在此學術主線發展的同時，也產生許多回應朱子學的其他儒學門派，促使相關領域的興起。同時，漢學作為一種外來學術，歷來皆有轉譯的需求，翻譯過程中除了解義之外也得解音，基於如此背景，江戶時代之「韻學」也呈現極為活躍的狀態。本論文試圖蒐集江戶儒學著作中關於音韻的記事及論述，爬梳漢學家推廣音韻之學的心態與方法，並探究他們如何讓唐音（當時日本人所認知的中國語）與漢文訓讀進行連結，並比較訓讀法與直讀法的差異。根據本論文之考察，即使徂徠學派等學者大力推廣唐音，以求擺脫漢文訓讀時的翻譯困難，然此種大力推廣唐音的心態與江戶漢學逐步日本化的趨勢有所衝突，就結果來看，唐音的推廣並未改變訓讀傳統。但江戶漢學家重視唐音之事實乃不容忽視，文雄甚至將唐音納入《韻鏡》的分析格局，雖促使唐音日本化，但也使唐音更容易被日本人所利用。總言之，江戶的經典詮釋史上，各家學者對音韻所持的態度與方法，可看作是回應儒學需求的一種學術對話。

Tokugawa shogunate established the neo-Confucianism as the government school, which forced some other schools to argue the way of Chinese literature and Chinese philosophy. In the meantime, these Chinese documents they had reading, needed to be translated or interpreted into Japanese form, not only with the Syntax but the pronunciation, so the philology study was also popular in the Edo period. The most important translating method to the Japanese reading of Chinese literature called kundoku（訓讀，くんどく）， which composed many documents for us to observe how scholars in Edo period exhibited their ideas of syntax and pronunciation in the kundoku. Therefore, we can understand how the philology and kundoku methods had been changed in Edo period. There are some evidences which exhibited the to-on（唐音）, a kind of Chinese pronunciation which understand by Edo Japanese people, was once recommended by some scholars. However, the kundoku has still kept its traditional way in the end, which means a Japanese people could read Chinese literatures without needing to know any Chinese syntax and pronunciation.