《呂氏春秋》之作，後世學者如陳鼓應、熊鐵基等，皆謂其主導思想以道家為近。今翻檢全書，究其實者，乃稱引《莊子》為多，據王叔岷〈呂氏春秋引用莊子舉正〉一文統計，僅屬明引《莊子》文字者即多達三十餘條，故本文之作，要旨有二：其一，意在釐清《莊子》與《呂氏春秋》在思想上之因承關係，及後者對前者之闡釋態度，藉由比對二書中相關材料，聚焦養生論部分，具體述證，尋繹其汲取、轉化自莊子思想與精神之痕跡。其二，王範之《呂氏春秋研究》有云：「道家在《呂氏春秋》裡保存他（莊子）的學說最多。……其中引《莊子》書文亦最多」；然《呂氏春秋》所重者，學界向無異議，乃務在治道，此與莊子思想似有所隔，故《呂氏春秋》撰作者如何調適其中矛盾，亦為筆者留心探究處

According to most of researchers, like Dr. Guying Chen and Dr. Tieji Xiong, the core ideology of LuShi Chungiu was considered to be Taoism. However, the author reviewed and discovered that more quotations in LuShi Chungiu actually came from Zhuangzi. In accordance with Shu-Min Wang's statistics, more than 30 texts in LuShi Chungiu were directly quoted from Zhuangzi. In this connection, the author made further study and the purposes of this research are as follows: On the one hand, the author attempted to analyze whether continuity existed between the two, and how LuShi Chungiu interpreted the thought of Zhuangzi. Centering on Life Nourishment Theory, the author compared and examined the two thoroughly, and concluded how LuShi Chungiu absorbed and transformed from the thought of Zhuangzi. On the other hand, Dr. Fanzhi Wang claimed in his Study of LuShi Chungiu that the thought of Zhuangzi was preserved and quoted the most in it. However, it is well-known that the core ideology of LuShi Chungiu was governance, which was quite different from the thought of Zhuangzi. The author tried to make a thorough inquiry about how the compilers of LuShi Chungiu resolved the paradox in such a dilemma