Original Text and Linguistic Structure
Chapter 7 of the Daodejing presents a profound meditation on the durability of cosmic forces and the paradoxical power of selflessness. The original Chinese text reads:
天長地久。 [1]
天地所以能長且久者， [2]
以其不自生， [3]
故能長生。 [4]
是以聖人後其身而身先， [5]
外其身而身存， [6]
非以其無私耶？ [7]
故能成其私。 [8]
In Pinyin romanization, this becomes: “Tiān cháng dì jiǔ. Tiān dì suǒyǐ néng cháng qiě jiǔ zhě, yǐ qí bù zì shēng, gù néng cháng shēng. Shì yǐ shèng rén hòu qí shēn ér shēn xiān, wài qí shēn ér shēn cún, fēi yǐ qí wú sī yě? Gù néng chéng qí sī.”
The chapter begins with a declarative statement about the enduring nature of heaven and earth (天長地久/tiān cháng dì jiǔ), followed by an explanation of this durability. The text then shifts to describe how the sage embodies this cosmic principle in human conduct. The structure features parallelism in the second section with paired phrases (後其身而身先/hòu qí shēn ér shēn xiān) and (外其身而身存/wài qí shēn ér shēn cún) that establish a paradoxical relationship between self-negation and self-fulfillment. The chapter concludes with a rhetorical question and a final statement that drives home the central paradox.
Cosmological Framework
Chapter 7 establishes a cosmological principle that serves as the foundation for Daoist ethics and practice. The longevity of heaven and earth is attributed to their selfless nature—their capacity to exist without living “for themselves” (不自生/bù zì shēng)[9]. This paradox of achieving durability through selflessness forms a fundamental pattern in Daoist thought.
The cosmological understanding presented here stands in contrast to Confucian thought, which emphasizes active cultivation of virtue. Instead, the Daodejing suggests that endurance comes from non-assertion and non-interference with natural processes[10]. This chapter implies that the universe operates through principles of selflessness rather than self-preservation, establishing a cosmological model that humans should emulate.
The Selfless Sage
The second part of Chapter 7 applies the cosmological principle to human action through the figure of the sage (聖人/shèng rén). The sage embodies the paradoxical position of achieving fulfillment through selflessness. By “putting himself last” (後其身/hòu qí shēn), the sage paradoxically finds himself “in the foremost place” (而身先/ér shēn xiān)[11]. Similarly, by treating his person as if it were “external” or “foreign” (外其身/wài qí shēn), his person is preserved (而身存/ér shēn cún).
This represents a radical departure from conventional thinking about self-interest. The sage achieves fulfillment not through direct pursuit of personal ends but through their transcendence. The rhetorical question “Is it not because he has no personal and private ends?” (非以其無私耶/fēi yǐ qí wú sī yě) emphasizes the counter-intuitive nature of this proposition.
Philosophical Implications
Chapter 7 establishes a philosophical principle that runs throughout the Daodejing: the power of reversal or contrary positioning. What seems like a disadvantageous position (selflessness, placing oneself last) becomes the source of advantage (preservation, coming first). This principle of reversal appears in multiple chapters and forms one of the core dialectical patterns in Daoist thought[12].
The chapter also introduces the concept of wu-si (無私/wú sī), “selflessness” or “having no private ends,” which becomes an important ethical principle in Daoist philosophy. This concept challenges conventional understanding of self-interest and suggests that true self-realization comes through transcending rather than indulging the ego.
Interpretive History
Wang Bi (226-249 CE), one of the most influential commentators on the Daodejing, understood this chapter as demonstrating how non-action (wu-wei) operates in both cosmic and human realms[13]. His interpretation emphasizes that heaven and earth do not strive for longevity, yet achieve it precisely because they do not pursue it as a goal.
The paradoxical formulation in this chapter has led to diverse interpretations throughout Chinese history. Some Buddhist-influenced readings saw it as confirming the doctrine of no-self (anātman), while Confucian interpreters attempted to reconcile it with their emphasis on self-cultivation[14]. The Neo-Daoist movement of the Six Dynasties period paid particular attention to this chapter as evidence of the subtle dialectical nature of Daoist thought.
Contemporary Relevance
The paradoxical wisdom of Chapter 7 continues to resonate in contemporary discussions about leadership, environmental ethics, and psychological well-being. The recognition that self-preservation is best achieved indirectly rather than through aggressive self-assertion offers a counterpoint to modern emphases on self-promotion and competition.
The ecological dimension of this chapter has gained renewed attention in environmental philosophy, where the Daoist vision of cosmic selflessness provides a framework for rethinking human relationships with natural systems[15]. The principle that sustainability emerges from non-interference rather than control offers an alternative approach to environmental stewardship.
Textual Variations
Significant textual variants exist in the various received versions of Chapter 7. The Mawangdui silk texts (dating to approximately 200 BCE) contain minor variations in character choice but preserve the core meaning. The Guodian bamboo slips (dating to around 300 BCE) contain only portions of the Daodejing, and certain chapters, including parts of Chapter 7, are absent or incomplete in these earliest extant manuscripts[16].
The Wang Bi recension (3rd century CE), which forms the basis for most modern translations, provides the most widely accepted version of the text. However, comparative studies of the various extant versions reveal the fluid nature of the text’s transmission and the challenges of establishing a definitive original.
天長地久 (tiān cháng dì jiǔ) translates to “heaven is long, earth is enduring,” symbolizing the eternal and unchanging nature of the cosmos. In the context of the Daodejing, specifically Chapter 7, this phrase sets the stage for a discussion on the enduring qualities of the universe, which are attributed to their selfless and non-assertive nature. This foundational concept is used to illustrate a deeper philosophical point about how selflessness leads to longevity and stability, both in cosmic entities and in human conduct. (Explanation by AI) ↩︎
The phrase “天地所以能長且久者” translates to “Heaven and Earth can be so long-lasting and enduring because.” This statement is pivotal in Chapter 7 of the Daodejing, where it introduces the idea that the enduring nature of heaven and earth stems from their selfless and non-assertive existence. In Daoist philosophy, this concept underscores the principle that true longevity and stability are achieved not through self-preservation, but through a lack of self-interest, reflecting a broader cosmological and ethical framework that advocates for the emulation of this selfless quality in human behavior. (Explanation by AI) ↩︎
以其不自生, translated as “because it does not live for itself,” refers to the selfless nature of heaven and earth as described in Chapter 7 of the Daodejing. This phrase illustrates the Daoist belief that enduring qualities arise from a lack of self-interest and non-assertive existence. It suggests that by not living solely for its own benefit, something can achieve a form of lasting vitality. This concept is extended to human conduct, advocating that true fulfillment and preservation come from transcending self-centered desires. (Explanation by AI) ↩︎
故能長生means “therefore can achieve longevity.” In the context of Chapter 7 of the Daodejing, this phrase emphasizes the idea that the enduring nature of heaven and earth is due to their selfless and non-assertive existence. By not living solely for their own benefit, these cosmic entities achieve a form of lasting vitality. This concept is extended metaphorically to human behavior, suggesting that true fulfillment and preservation come from transcending self-centered desires and embodying a selfless attitude. (Explanation by AI) ↩︎“是以聖人後其身而身先” translates to “Therefore, the sage puts himself last, and he is in the foremost place.” This phrase captures a paradoxical idea in Daoist philosophy where true leadership and prominence are achieved not through self-advancement but by selflessly putting others before oneself. The sage, by adopting a humble and unassuming posture, paradoxically attains a leading position, illustrating the core Daoist principle that true success and longevity stem from selflessness and non-assertiveness. (Explanation by AI) ↩︎
“外其身而身存” (wài qí shēn ér shēn cún) is a phrase from Chapter 7 of the Daodejing, which can be translated as “by treating his person as if it were external or foreign, his person is preserved.” This concept encapsulates the Daoist principle that true preservation and longevity are achieved not through self-preservation but by transcending self-centered desires and embracing a selfless attitude. It suggests that by detaching oneself from the immediate concerns of the ego, one paradoxically ensures one’s own survival and well-being. This idea aligns with the broader cosmological framework of the Daodejing, where enduring qualities are attributed to the selfless and non-assertive nature of heaven and earth. (Explanation by AI) ↩︎
非以其無私耶？(fēi yǐ qí wú sī yě) translates to “Is it not because he has no personal and private ends?” This rhetorical question in Chapter 7 of the Daodejing highlights the paradoxical idea that true achievement and preservation come from a lack of self-interest. The text suggests that by transcending self-centered desires, one can achieve a form of lasting vitality and success. This concept reinforces the Daoist principle that enduring qualities and true fulfillment are achieved through selflessness and non-assertiveness, both in cosmic entities and in human conduct. (Explanation by AI) ↩︎故能成其私。(gù néng chéng qí sī) translates to “Therefore, one can achieve one’s own ends.” In the context of Chapter 7 of the Daodejing, this phrase concludes the passage by emphasizing that true fulfillment and preservation are paradoxically achieved through selflessness. Despite the apparent contradiction, the text asserts that by transcending self-centered desires and embodying a selfless attitude, one ultimately fulfills their own purpose and needs. This concept aligns with the broader Daoist principle that enduring qualities and true success arise from non-assertiveness and selflessness, both in cosmic entities and in human conduct. (Explanation by AI) ↩︎Henricks, R. G. (1992). Lao Tzu: Te-Tao Ching: A New Translation Based on the Recently Discovered Ma-wang-tui Texts. Ballantine Books. ↩︎
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