「無為」是先秦各學派言「君道」的核心主張。唯對於何謂「無為」，則是百家異說，難求一致。《呂氏春秋》作為集先秦思想大成的雜家文獻，在「君道無為」的主題上，自然作了不少探討。職是之故，拙文擬以道、儒、法三家為主線，建立以下論點：《呂氏春秋》「君道無為」思想之「雜」，不僅體現於其若干篇章可依不同學派性質作道、儒、法三類之區分，更體現於其若干篇章具有調和三家思想而備成一系的強烈傾向。前者之「雜」是量的「湊合」，後者之「雜」是質的「綜合」。必循「雜」之二義反覆相喻，於《呂氏春秋》論「君道無為」之雜家特色，方見得其全貌。

Although being intensionally different among schools in pre-Qin period, wuwei or “action without acting” has still been a key concept referring to the core of jundaowuwei or the craft of rulership. Thus, it is reasonable to say that, LushiChunqiu, the most miscellaneous representative which holds a comprehensive viewpoint of pre-Qin thoughts, has also provided a theory on the very issue. Based on an analysis of the elements including Confucianism, Daoism, and Legalism, this article attempts to argue that the Miscellaneous (za) characteristics of the thought of jundaowuwei in LushiChunqiu includes not only a “quantitative collection” of Confucian, Daoist, and Legalist viewpoints, but also a “qualitative integration” of these three schools. In some sense, a combination of these two senses of zacan be said to help exhausting the miscellaneous characteristics of the thought of jundaowuwei in LushiChunqiu.