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Lüshi chunqiu 呂氏春秋 "Spring and Autumn of Master Lü", occasionally abbreviated to Lülan 呂覽 "Lü's examinations" (which is actually the second part of the tripartite collection), is a collection of treatises on cosmological matters from the late Warring States period 戰國 (5th cent.-221 BCE). It is said to have been compiled by the numerous retainers of Lü Buwei 呂不韋 (d. 253 BCE), Counsellor-in-chief of the state of Qin 秦. Retainers of nobles during that time were often men of higher education who represented a philosophical school or school of thinkers. They were used to entertain their patrons and provide him with practical knowledge or advice in daily politics. The universal history Shiji 史記 says that Lü Buwei had as many as 3,000 retainers, so it must be assumed that the Lüshi chunqiu is the product of a large group of authors.

The Lüshi chunqiu consists of 8 chapters of examinations ( lan 覽), 6 chapters of discourses ( lun 論), and 16 chapters of almanachs ( ji 紀), in 160 parts. The transmitted version is arranged in 26 juan or fascicles. In ancient bibliographies , the book is usually listed among the miscellaneous masters ( zajia 雜家). However, it also contains Confucian and Daoist thought as well as theories of the dialecticians ( mingjia 名家), legalists , Mohists , agronomists and the Yin-Yang thinkers . Even if the Lüshi chunqiu has been compiled by many authors, the final redaction must have been in the hands of an team of experts who transformed the compilation into a consistent and integrative corpus. It covers a vast range of topics, beginning with the seasons, the corresponding phaenology and the integrative correlation of all phenomena in the universe ( bei tiandi wanwu gujin zhi shi 備天地萬物古今之事 "it covers all aspects of Heaven and Earth, the ten thousand things, the past and the present"), and treating all different matters in state and society, economy, military, and individual behaviour. It thus serves as a handbook for persons in a position and trains them to better understand the correlations of all things on earth. The language of the Lüshi chunqiu is very vivid, especially by the use of parables and allegories and the many semi-historical stories reported.

The Lüshi chunqiu was not always held in high esteem. The Song-period 宋 (960-1279) scholar Huang Zhen 黃震 (1213-1281) and the Qing-period 清 (1644-1911) researcher Lu Wenchao 盧文弨 (1717-1795) tried to play down the merits of Lü Buwei as the patron and organiser of the compilation. Yet the preface clearly describes how Lü Buwei absorbed the idea to compile "annals" that systematically encompassed all aspects of the universe, the physical world, and human affairs. The book provides an excellent insight into the world's cosmological interpretation and presents a vast amount of historical and semi-historical narratives. It is an overview of the most essential theories and ideologies of the time, from Confucianism and its idea of learning and education to Daoism, Yin-Yang thought, military strategies, agricultural activities and scientific Mohism.

The value of this collection cannot be underestimated when considering that soon after its compilation, the First Emperor of Qin 秦始皇帝 (r. 246-210 BCE) prohibited or annihilated many ancient texts, and that a hundred years later, Confucianism became the prevalent ideology of the empire. The concept of "negating the present" ( fei jin 非今) is often mentioned in the Lüshi chunqiu . It contradicts the relatively modern and revolutionary state philosophy of legalism and is inclined to Confucianism, which idealised the past, and Daoism, which generally abstains from political activism. Yet the tendency to standardise and define relations and positions in the universe shows the prevalence in Chinese thought to bring all aspects in the world into an unambiguous pattern, in other words, to condition and to unify the world, at least in a notional or theoretical way. In this way, the Lüshu chunqiu influenced many early texts like the Daoist writing Huainanzi 淮南子 or the universal history Shiji .

There is a commentary by the Later-Han-period 後漢 (25-220 CE) scholar Gao You 高誘 (late 2nd cent. CE), the Lüshu chunqiu zhu 呂氏春秋注. Because of its categorisation as a "miscellaneous book", the Annals lost attraction for long centuries. Only during the Ming period 明 (1368-1644) did scholars again become interested in this comprehensive manual, like Jiao Hong 焦竑 (1540-1620) or Weng Zhengchun 翁正春 (1553-1626). During the Qing period, commentaries were written by Bi Yuan 畢沅 (1730-1797, Lüshi chunqiu xin jiaozheng 呂氏春秋新校正), Liang Yusheng 梁玉繩 (1744-1792, Lüzi jiaobu 呂子校補) and Cai Yun 蔡雲 (d. 1622, Lüshi jiaobu xianyi 呂氏校補獻疑). The most critical modern commentaries are Xu Weiyu's 許維遹 (1902-1951) Lüshi chunqiu jizhi 呂氏春秋集釋, Sun Qiangming's 孫鏘鳴 (1817-1901) Lüshi chunqiu Gao zhu buzheng 呂氏春秋高注補正, Fan Gengyan's 范耕研 (1894-1960) Lüshi chunqiu buzhu 呂氏春秋補注 and Chen Qiyou's 陳奇猷 (d. 1635) Lüshi chunqiu jiaoshi 呂氏春秋校釋.

The Lüshi chunqiu was printed quite a few times from the Yuan period 元 (1279-1368) on, for instance, by Liu Zhenjia 劉貞嘉 (Hegu Hall 禾學宮 during the Zhizheng reign-period 至正, 1341-1368), Li Han 李瀚 (1498, reprint), Xu Zonglu 許宗魯 (1528), Zhang Dengyun 張登雲 (1579), Jiang Bizi 姜璧資 (1579, Zhenzuo Study 政左室), Song Bangfu 宋邦父 (Wanli reign-period 萬曆, 1573-1619), Wang Yiluan 汪一鸞 (1605, reprint), Ling Zhilong 淩稚隆 (1602), Huang Fuchong 黃甫寵 (Wanli or Tianqi reign-period 天啟, 1621-1627), and many times more.

The Annals are to be found in the series Ershi'er zi 二十二子, Sibu congkan 四部叢刊, Sibu beiyao 四部備要, Zhuzi jicheng 諸子集成 and Siku quanshu 四庫全書.

There is a complete translation into English by John Knoblock. 2000. The Annals of Lü Buwei . Stanford: Stanford University Press. A translation into French by Ivan P. Kamenarovic. 1998. Printemps et Automnes de Lü Buwei . Paris: Éditions du Cerf. And a partial translation into German by Richard Wilhelm. 1928. Frühling und Herbst des Lü Bu We . Jena: Diederichs.

Table 1. Contents of the Lüshi chunqiu 呂氏春秋 紀 Ji The Almanacs Mengchun The first month of spring Zhongchun The second month of spring Jichun The third month of spring Mengxia The first month of summer Zhongxia The second month of summer Jixia The third month of summer Mengqiu The first month of autumn Zhongqiu The second month of autumn Jiqiu The third month of autumn Mengdong The first month of winter Zhongdong The second month of winter Jidong The third month of winter 覽 Lan The Examinations Youshi The beginning Yingtong Resonating with the identical Quyou Getting rid of prejudice Tingyan Judging advice Jinting Carefully listening Wuben Devotion to the fundamentals Illustrating the great Xiaoxing Filial conduct Benwei Fundamental tastes Xushi Awaiting the right time Yishang Proper rewards Changgong Emphasising results Shenren Being mindful of the human On encountering and coinciding Being certain of oneself Shenda Being careful when [the state] is large Quanxun Weighing merit Xiaxian Submitting to the worthy Baogeng On repaying and recompensing Shunshuo On making persuasions agreeable Buguang On not being negligent Guiyin Esteeming the principle of relying Chajing Examining the present Xianshi Foreknowledge Guanshi Observing the age Zhijie Wisdom apprehended Huiguo Regretting mistakes Lecheng Pleasure in success Chawei Scrutiny of the subtle Quyou Eliminating bias Zhengming The right use of names Shenfen On examining divisions [of responsibility] Junshou What the Lord grasps Renshu Emplying technique Wugong Never personally Zhidu Knowing the measure Shenshi Heeding the circumstances Bu'er No duality Zhiyi Upholding unity Shenying Examining responses Zhongyan On valuing speech Jingyu On subtle communication Liwei Departing from the import Yinci Careless phrases Not complying Yingyan Responding to words Jubei On necessary conditions and preparations Departing from conventional [conduct] Gaoyi A lofty sense of honour Shangde Supreme virtue Yongmin Employing the people Shiwei Moderating severity Weiyu Using desire Guixin Prizing keeping promises Junan The difficulties of making promotions Shijun Relying on rulers Changli Long-term benefits Zhifen Knowing crucial distinctions Zhaolei Natural attractions between things Removing blockages Xinglun Proper conduct and assessing the situation Jiaozi On arrogance and self-indulgence Guanbiao Observing signs 論 Lun The Discourses Kaichun The opening of spring Chaxian Inquiring into worthiness Qixian Awaiting worthy men Shenwei Being attentive to [the purposes of] action Ailei Loving one's own kind Guizu Valuing surprise Shenxing Being cautious in one's conduct Lack in moral principles Confusing similar things Yixing Unity of conduct Qiuren Seeking men Chachuan Scrutinising hearsay Guizhi Valuing straight [talk] Zhijian Forthright remonstrance Zhihua Recognising how things will change Guoli Beyond reason Yongse Shut out and obstructed Yuanluan The source of disorder Bugou Nothing indecorous Zanneng Praising ability Zizhi Recognising oneself Dangshang Fitting rewards Bozhi Concentrating aims Guidang Prizing what is fitting Sishun Apparent accord Bielei Different types Youdu Having standards Fenzhi Distinguishing proper functions Chufang Keeping to one's lot in life Shenxiao Being mindful of small things Shirong The comportment of the scholar-knight Devotion to greatness Shangnong The supreme importance of agriculture Rendi The requirements of the land Biantu Discriminating types of soil Shijian Examining the seasons

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