貴生－－《呂氏春秋》的為君之道

Guisheng－the Way of Being a King in The Lüshi Chunqiu

《呂氏春秋》由十二紀、八覽、六論構成，在十二紀後，綴有一篇〈序意〉，記載呂不韋自述十二紀成書之旨，意欲效法黃帝之所以誨顓頊，取自然為法，以為民父母。可見，《呂氏春秋》雖然言非一家，十二紀卻蘊含為君之方。在春季諸篇中，「貴生」思想最為突出。對照語境，不難發現貴生的對象，有些即以君王為例，申言節欲適性之重要，「由貴生動」，才能全生。
這種「貴生」的思想，不同於儒家從修德的角度，討論正身治國之道；也異於道家著重個人「保身全生」的關注點。由於〈貴生〉篇中有引述子華子的說法，子華子其人與其書，至今仍存爭議，是否同於楊朱為我思想，尚待證明。本文試圖以貴生之於為君之道的重要性，進行討論。

Lüshi Chunqiu is divided into three major parts：twelve“Almanacs”, eight “Examinations” and six“Discourses”. In the book, there was an article following the twelve“Almanacs”, and which explained the purpose of the compilation was to provide a reference for the king of Qin to govern the country. The Lüshi Chunqiu was a cohesive summary of contemporary philosophical thought, including Legalism, Confucianism, Mohism, and Daoism. Comparing the context, it is not difficult to find out that the doctrine of“Guisheng”is especially for the ruler. Move in accordance with“Guisheng”, and you will apprehend what is your actual nature. King who wants to live longer must not indulge to excess in gratification. Once who value his own life are fit to be king of the people.
The doctrine of“Guisheng”is different from Confucianism and Daoism. Some scholars pointed out it was derived from Yang Chu. Is Tzu Hua Tzu having the same thought as Yang Chu？We still have no documentary evidence for that. In this article, we try to prove that the doctrine of“Guisheng”has its political intention.