Translation: Heaven is enduring and Earth is everlasting.
Analysis: The most mainstream understanding. "天" (Heaven) and "地" (Earth) refer to the sky and the ground as two great natural entities, while "长" (enduring) and "久" (lasting) are used in mutual amplification, jointly expressing persistent existence across the dimension of time. Laozi opens with the enduring existence of Heaven and Earth, and the subsequent text explores the fundamental reason for their permanence — not living for themselves. This sentence establishes the thesis for the entire chapter.
Similar views: Heshanggong (河上公): "说天地长生久寿，以喻教人也" — "Speaking of Heaven and Earth's long life and lasting longevity is used as a metaphor to instruct people."
Translation: The Way of Heaven is enduring, and the Earth (the foundation of all things) is everlasting.
Analysis: This interpretation understands "天" as "the Way of Heaven" (natural law) and "地" as "the carrier of all things." It highlights the philosophical dimension: not only do the physical entities of Heaven and Earth endure, but the natural operating principles they represent are also eternally invariable. Laozi's concern is not merely the persistence of material existence, but also the constancy of natural law.
Similar views: Consistent with the use of the concept of "the Way of Heaven" (天道) in Laozi's overall philosophy.
Translation: Heaven is vast, and Earth is eternal.
Analysis: "长" is taken in its spatial dimension as "vast and expansive," while "久" is taken in its temporal dimension as "eternal and unending" — Heaven displays its grandeur through spatial vastness, and Earth displays its depth through temporal eternity. This interpretation assigns a spatial-temporal division of labor to Heaven and Earth: Heaven governs space, Earth governs time, and together they constitute the complete framework of the cosmos.
Similar views: Some philological scholars' semantic differentiation between "长" and "久."
Translation: The reason Heaven and Earth can endure is that they do not live for themselves; therefore they can exist forever.
Analysis: The most mainstream traditional interpretation. "不自生" is understood as "not existing for one's own benefit." Heaven and Earth selflessly nurture all things without self-interest as their purpose, and precisely because of this they attain eternal existence. This embodies Laozi's core paradoxical logic of "through selflessness one achieves one's own ends." Wang Bi's commentary states: "自生则与物争，不自生则物归也" — "If they lived for themselves, they would compete with all things; by not living for themselves, all things return to them" — if Heaven and Earth competed for their own sake, they would instead lose everything; by not competing, all things come to them.
Similar views: Wang Bi: "自生则与物争，不自生则物归也" — "If they lived for themselves, they would compete with all things; by not living for themselves, all things return to them." Heshanggong (河上公): "天地所以独长且久者，以其安静，施不求报" — "The reason Heaven and Earth alone endure is that they are tranquil and give without seeking repayment."
Translation: The reason Heaven and Earth can endure is that they did not produce themselves — their existence originates from the Tao (道); therefore they can exist eternally.
Analysis: "不自生" is understood as "not self-generated." Heaven and Earth's permanence stems from the fact that their existence is not self-created — they originate from a higher-order "Tao" (道). Anything that is self-generated depends on its own finite power for existence and must inevitably decline; but because Heaven and Earth do not rely on self-generated power, they can exist endlessly. This interpretation attributes Heaven and Earth's eternity to their originary nature and non-self-sufficiency.
Similar views: Some modern scholars' readings from an ontological perspective.
Translation: The reason Heaven and Earth can endure is that they do not live for themselves; therefore they can achieve immortality.
Analysis: "长生" is taken in the sense of "immortality." Later Daoist traditions extended this sentence from the perspective of longevity cultivation: the method of Heaven and Earth lies in selflessness and desirelessness; a cultivator who emulates Heaven and Earth's virtue of "not living for oneself" can thereby achieve immortality. While this is not Laozi's original intent, it has been profoundly influential in the Daoist cultivation tradition.
Similar views: Daoist longevity cultivation theory.
Translation: The reason Heaven and Earth can endure is that they do not prize their own survival; therefore they are able to persist.
Analysis: "不自生" can be understood as "not valuing self-perpetuation" — that is, not making their own life and survival a priority. Heaven and Earth do not deliberately pursue existence itself; they hold no attachment to their own continuation, and so they exist naturally and effortlessly. This is precisely the manifestation of Laozi's idea of "non-action yet nothing is left undone" (无为而无不为) at the cosmic level. This corresponds to Heshanggong's commentary: "不如人居处，汲汲求自饶之利" — "Unlike people who anxiously seek to enrich themselves."
Similar views: Heshanggong (河上公): "不如人居处，汲汲求自饶之利，夺人以自与也" — "Unlike people in their dwellings, anxiously seeking to enrich themselves, taking from others to give to themselves."
Translation: Therefore the Sage (圣人) places himself behind others, yet ends up ahead of them.
Analysis: The most mainstream interpretation. The Sage (圣人) deliberately places himself behind others (through humility and non-contention), yet as a result is pushed to the forefront by others. This is the core expression of Laozi's philosophy of "non-contention" (不争): "placing oneself behind" is the means (or character), and "being ahead" is the natural outcome. Note that "而" serves as an adversative conjunction — the relationship between "behind" and "ahead" forms an unexpected paradox. Heshanggong's commentary: "先人而后己也" — "Put others first and oneself last." "天下敬之，先以为长" — "All under Heaven respect him and regard him as their leader."
Similar views: Heshanggong (河上公): "先人而后己也" — "Put others first and oneself last." "天下敬之，先以为长" — "All under Heaven respect him." Tao Te Ching Chapter 66: "欲先民，必以身后之" — "Desiring to lead the people, one must put oneself behind them."
Translation: Therefore, the ideal ruler yields his position and interests, yet is revered as a leader by all under Heaven.
Analysis: This interpretation understands "圣人" as "the ideal ruler," "后" in the sense of "yield," "身" as "personal status and interests," and "先" in the passive sense of "being honored as foremost." This reading highlights the political dimension: a good ruler does not contend for power and position, yet wins the hearts of the people — this is a concrete embodiment of Laozi's ideal of governing through non-action (无为). It follows the same logic as Chapter 66: "江海之所以能为百谷王者，以其善下之" — "The reason rivers and seas can be king of the hundred valleys is that they excel at placing themselves below."
Similar views: Consistent with Laozi's philosophy of political non-action (无为). Chapter 66: "欲先民，必以身后之" — "Desiring to lead the people, one must put oneself behind them."
Translation: Therefore the Sage (圣人) puts his body (material needs) last, and then his whole person ends up at the very forefront.
Analysis: "身" in the first clause takes the meaning of "body" (the material level), while in the second clause it takes the meaning of "self" (the whole person). The Sage does not prioritize physical comfort and ease, yet surpasses others on the spiritual and social level. This interpretation distinguishes two layers of meaning for "身": the material body and the spiritual self, forming a hierarchical progression — by letting go of the lesser self (material), one achieves the greater self (spiritual).
Similar views: The material/spiritual dichotomy of "身" found in some Buddhist-influenced interpretations.
Translation: He disregards his own self, yet his self is preserved as a result.
Analysis: The most standard interpretation. "外其身" means to completely set aside one's own safety and gains and losses — to hold no attachment or concern. The result is instead preservation — because one does not regard oneself as overly important, one avoids becoming a target of attack and envy, and is able to preserve oneself. Together with the preceding sentence "后其身而身先," this forms a perfect parallel, jointly illuminating the same paradox: the less one cares about oneself, the more one is able to achieve for oneself.
Similar views: Heshanggong (河上公): "薄己而厚人也" — "Treating oneself thinly and others generously." "百姓爱之如父母，神明佑之若赤子，故身常存" — "The people love him as a parent, the spirits protect him as an infant, therefore his self endures."
Translation: He does not value his own interests, yet his self endures as a result.
Analysis: "外" takes the meaning of "distancing, not valuing," and "身" takes the meaning of "personal interests." The Sage does not concern himself with personal gain; he does not anxiously pursue private benefit, yet obtains a more enduring existence in return. This is another expression of Laozi's philosophy of "selflessness" (无私) — by letting go of attachment to "gain," what one reaps is "preservation."
Similar views: Heshanggong (河上公): "薄己而厚人也" — "Treating oneself thinly and others generously."
Translation: He transcends concern for his own life and death, yet achieves everlasting immortality.
Analysis: "外" takes the meaning of "transcend, go beyond," "身" takes the meaning of "body, mortal life," and "存" takes the meaning of "endure forever, become immortal." The Sage transcends attachment to physical life and death — neither fearing death nor craving survival — and thereby attains spiritual eternity. This interpretation carries a deeper philosophical meaning of transcending life and death: true "preservation" is not the clinging of the physical body, but the immortality of the spirit. This echoes Zhuangzi's (庄子) dictum: "至人无己" — "The Perfect Person has no self."
Similar views: Zhuangzi (庄子): "至人无己，神人无功，圣人无名" — "The Perfect Person has no self, the Spirit Person has no merit, the Sage has no fame."
Translation: The ruler sets aside concern for his own safety, yet his self is preserved as a result.
Analysis: Interpreted from the perspective of political philosophy: a good ruler does not make his own safety the primary consideration, placing the people's interests above his own. The more a ruler does this, the more he earns the people's love and protection, and is in fact the safest of all. Conversely, a tyrant who fears losing power and guards against everyone at every turn is the most likely to be overthrown. This interpretation is directly related to Laozi's philosophy of governing through non-action (无为).
Similar views: Consistent with Laozi's political philosophy. Chapter 13: "贵以身为天下，若可寄天下" — "He who values governing the world as he values his own body can be entrusted with the world."
Translation: Is this not precisely because he is selfless?
Analysis: The most standard interpretation. "非……耶" forms a rhetorical question, actually expressing an affirmation — it is precisely because of selflessness. This sentence provides a summative explanation of the paradoxical relationships in the preceding text ("后其身而身先，外其身而身存"): the fundamental reason the Sage is able to be both "foremost" and "preserved" lies in his "selflessness." The rhetorical question form is more forceful than a declarative statement, conveying a sense of self-evident certainty.
Similar views: Heshanggong (河上公): "圣人为人所爱，神明所佑，非以其公正无私所致乎" — "That the Sage is loved by people and protected by spirits — is this not brought about by his fairness and selflessness?" The Mawangdui silk manuscript (帛书乙本) reads: "不以其无私与" — "Is it not because of his selflessness?"
Translation: Is this not because he has no selfish desires?
Analysis: "私" takes the meaning of "selfish desire, private interest." The reason the Sage is able to be "last yet first" and "aside yet preserved" is that his heart harbors no pursuit of personal gain. The emphasis is on purity at the level of subjective motivation — the Sage is not strategically "feigning selflessness to secretly pursue self-interest"; rather, he is truly free from desire and craving in his innermost heart.
Similar views: Consistent with the spirit of selflessness in Chapter 13: "爱以身为天下" — "He who loves governing the world as he loves his own body."
Translation: Is this not because he is fair and impartial?
Analysis: "私" takes the meaning of "partiality." "无私" thus means "showing no favoritism, treating all equally." The Sage treats all people as Heaven and Earth treat all things — without favoring one side or being biased. It is precisely because of such fairness that he earns the respect and support of everyone. This interpretation leans toward the political-ethical dimension.
Similar views: Heshanggong's commentary uses the phrase "公正无私" (fair and selfless), precisely this meaning.
Translation: Therefore, he actually achieves his own ends.
Analysis: The most standard interpretation. The most exquisite paradox of the entire chapter reaches its conclusion here: because of selflessness, one actually achieves one's "self-interest." "私" here is not pejorative; rather, it refers to the good outcomes the Sage ultimately obtains — being foremost and being preserved. The key point is that this "self-interest" is not deliberately pursued but is the natural result of selfless conduct. Heshanggong's commentary: "人以为私者，欲以厚己也。圣人无私而己自厚，故能成其私也" — "What ordinary people consider self-interest is the desire to enrich themselves. The Sage is selfless, yet enriches himself naturally; therefore he achieves his own ends."
Similar views: Heshanggong (河上公): "人以为私者，欲以厚己也。圣人无私而己自厚，故能成其私也" — "What ordinary people consider self-interest is the desire to enrich themselves. The Sage is selfless yet enriches himself naturally; therefore he achieves his own ends."
Translation: Therefore, he actually achieves true self-realization.
Analysis: "私" is understood as a higher-order "self-realization" rather than worldly "self-interest." The Sage lets go of the lesser self's selfish desires and thereby realizes the greater self's value — this "self-interest" transcends utilitarian calculation and becomes a kind of existential fulfillment. This is not a strategy of retreating in order to advance; rather, it represents a sublimation at the ontological level: the true "self" can only manifest when attachment to the self is released.
Similar views: Resonates with the concept of "self-actualization" in humanistic psychology.
Translation: Therefore, he ultimately fulfills himself.
Analysis: "成" takes the meaning of "fulfill, bring to completion," and "私" broadly refers to "one's self." The Sage casts aside selfish thoughts and is ultimately fulfilled by the benevolent laws of the universe. This interpretation carries overtones of a reciprocal relationship between Heaven and humanity — the Way of Heaven is just, and will reward those who are selfless. Wang Bi's commentary: "无私者，无为于身也。身先身存，故曰能成其私也" — "To be selfless means to practice non-action (无为) regarding oneself. Being first and being preserved — this is why it is said one achieves one's own ends."
Similar views: Wang Bi: "无私者，无为于身也。身先身存，故曰能成其私也" — "To be selfless means to practice non-action regarding oneself. Being first and being preserved — this is why it is said one achieves one's own ends."
Translation: Therefore, he achieves his "self-interest" — but this "self-interest" is no longer "self-interest" in its original sense.
Analysis: This interpretation offers a deeper reading of the chapter's paradoxical structure: Laozi is not teaching people to "use selflessness as a means to pursue self-interest" — for that would still be selfish. The true "selflessness → achieving one's self-interest" is a dialectical process: when the Sage is truly selfless, the very concept of his "self-interest" undergoes a qualitative transformation — from utilitarian lesser self-interest to altruistic greater self-interest (where benefiting others is benefiting oneself). This "private" becomes equivalent to "public"; the two become one. This is the most profound philosophical insight of the entire chapter.
Similar views: Structurally similar to the "negation of the negation" in Hegelian dialectics.
This chapter contains 21 interpretation combinations.
[Core Divergences]
Chapter 7 opens with the permanence of Heaven and Earth, then extends from the Way of Heaven to human affairs — a typical argumentative pattern of Laozi's taking nature as the model. The logic of the chapter is extremely tight: Heaven and Earth's permanence (phenomenon) → not living for themselves (cause) → the Sage emulates this (application) → selflessness therefore achieves one's ends (conclusion). The core divergences concentrate along two dimensions: (1) the interpretation of "不自生" determines the philosophical explanation for Heaven and Earth's eternity — whether it is selfless character (moral theory), originary non-self-sufficiency (ontology), or transcendence of self-attachment (cultivation theory); (2) the depth of the paradox "selflessness → achieving one's self-interest" determines the philosophical height of the entire chapter — it can be read as a shrewd strategy for navigating the world (the less you compete, the more you gain), or as a profound dialectical insight (the unification of private and public, the transcendence of lesser self and greater self). Wang Bi's commentary is concise and incisive, emphasizing the dynamic between "contention" and "non-contention" as the explanation; Heshanggong's commentary is more detailed, enriching the levels of understanding from perspectives of self-cultivation, spiritual protection, and more. Notably, the three pairs of paradoxes — "behind" and "ahead," "aside" and "preserved," "selfless" and "achieving one's self-interest" — form a rigorous parallel structure, each repeating the same core Laozian proposition: letting go actually gains, not competing actually wins.