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Originally from [[Hamamatsu]], Mabuchi learned to read from a niece of [[Kada no Azumamaro]], and later entered Azumamaro's ''kokugaku'' academy in [[1728]], before relocating to [[Fushimi]] in [[1733]] to devote himself to ''kokugaku'' study full-time. Following Azumamaro's death in [[1736]], Mabuchi moved to [[Edo]], and quickly gained a reputation as one of the leading scholars of the ''[[Manyoshu|Man'yôshû]]'' of his time. He then became Japanese Studies tutor to [[Tayasu Munetake]] (second son of Shogun [[Tokugawa Yoshimune]]), serving in that position from [[1746]] until [[1760]].

Originally from [[Hamamatsu]], Mabuchi learned to read from a niece of [[Kada no Azumamaro]], and later entered Azumamaro's ''kokugaku'' academy in [[1728]], before relocating to [[Fushimi]] in [[1733]] to devote himself to ''kokugaku'' study full-time. Following Azumamaro's death in [[1736]], Mabuchi moved to [[Edo]], and quickly gained a reputation as one of the leading scholars of the ''[[Manyoshu|Man'yôshû]]'' of his time. He then became Japanese Studies tutor to [[Tayasu Munetake]] (second son of Shogun [[Tokugawa Yoshimune]]), serving in that position from [[1746]] until [[1760]].

Mabuchi is known for his efforts to uncover and articulate the "Ancient Way" (''inishie no michi'') of Japan, and "Our Country's Way" (''kuni no tefuri''), as disentangled from [[Confucianism|Confucian]], [[Buddhism|Buddhist]], and other foreign influences. In some of his writings, he describes the Japanese Way as emphasizing the ambiguities and transitions between things, rejecting stark categories; like other ''kokugaku'' scholars, he emphasizes the importance of Japan's distinct four seasons, but calls attention to the constant shifts in weather, as each season is constantly in a state of ebbing or waning, transitioning to or from another season. By contrast, he identified the Chinese Way (''kara no tefuri'') as emphasizing strict definitions, sharp distinctions, and a rationalistic prejudice.

Mabuchi is known for his efforts to uncover and articulate the "Ancient Way" (''inishie no michi'') of Japan, and "Our Country's Way" (''kuni no tefuri''), as disentangled from [[Confucianism|Confucian]], [[Buddhism|Buddhist]], and other foreign influences. In some of his writings, he describes the Japanese Way as emphasizing the ambiguities and transitions between things, rejecting stark categories; like other ''kokugaku'' scholars, he emphasizes the importance of Japan's distinct four seasons, but calls attention to the constant shifts in weather, as each season is constantly in a state of ebbing or waning, transitioning to or from another season. By contrast, he identified the Chinese Way (''kara no tefuri'') as emphasizing strict definitions, sharp distinctions, and a rationalistic prejudice. He argued that the Chinese needed such moralistic teachings due to their inherent tendencies towards unruliness, and that the Japanese, being inherently moral and harmonious by nature, could improve themselves and their society by ridding themselves of such influences, and returning to a purer Japanese relationship with the ancient Way.

He also wrote of the superior ability of poetry (verse) over prose to directly express emotion, and of the superior ability of emotion to shape people's behavior and attitudes, inspiring morality. In short, he felt that texts like the ''[[Kojiki]]'' and ''Man'yôshû'', through conveying the authentic, spiritual, emotional, human lessons of Japan's "ancient Way," were better as moral texts than the cold, rigid, and artificial writings of the Chinese. In a [[1764]] "Inquiry into the Idea of Poetry" (''Kaikô''), he wrote that through the study and composition of ancient styles of poetry, one could mentally or spiritually transport oneself back into an ancient Japanese mindset, freeing oneself from the corrupting influences of Chinese philosophy and religion; he compared contemporary Japanese culture to a river that has run down the mountain, and sought to return to the peak, a peak of sincerity, directness, and manliness of a particularly Japanese sort.

He also wrote of the superior ability of poetry (verse) over prose to directly express emotion, and of the superior ability of emotion to shape people's behavior and attitudes, inspiring morality. In short, he felt that texts like the ''[[Kojiki]]'' and ''Man'yôshû'', through conveying the authentic, spiritual, emotional, human lessons of Japan's "ancient Way," were better as moral texts than the cold, rigid, and artificial writings of the Chinese. In a [[1764]] "Inquiry into the Idea of Poetry" (''Kaikô''), he wrote that through the study and composition of ancient styles of poetry, one could mentally or spiritually transport oneself back into an ancient Japanese mindset, freeing oneself from the corrupting influences of Chinese philosophy and religion; he compared contemporary Japanese culture to a river that has run down the mountain, and sought to return to the peak, a peak of sincerity, directness, and manliness of a particularly Japanese sort.