第7章 · 原文
现代白话译文
天长地久。天地所以能长久存在，是因为它们不为自己而生，所以能长生。因此，圣人把自己置于后，反而能领先；把自身置之度外，反而能保全。不正因为他不自私吗？所以能成就他自己的利益。
多版本对照
王弼注（魏晋）
自生则与物争．不自生则物归也．无私者无为于身也．身先身存．故曰能成其私也。
河上公注（汉）
天长地久者，天地所以能长且久者，以其不生自养之业，但施乐于人，故能长生也。是以圣人后其身而身先者，先人而后己者也，百姓乐推以为主，故身先。外其身而身存者，薄己而厚人也，百姓爱之如父母，故身存。
王夫之《老子衍》（明末清初）
夫胎壯則母羸．實登則莖獲，其不疑天地之羸且獲者鮮也。乃天地不得不食萬物矣，而未嘗為之食。胎各有元，荄各有蕾，遊其虛中，而究取資於自有。聖人不以身犯准，是後之也；不以身入中，是外之也。食萬物而不恩，食於萬物而萬物不怨。故無所施功，而功灌於苴鹵；無所期穗，而德行於曾玄；而乃以配天地之長久。
憨山德清《老子道德经解》（明）
此言天地以不生故長生，以比聖人忘身故身存也。意謂世人各圖一己之私，以為長久計。殊不知有我之私者，皆不能長久也。何物長久，唯天地長久。然天地所以長久者，以其不自私其生，故能長生。其次則聖人長久，是以聖人體天地之德，不私其身以先人，故人樂推而不厭。故曰後其身而身先。聖人不愛身以喪道，故身死而道存。道存則千古如生，即身存也。故曰外其身而身存。老子言此，乃審問之曰，此豈不是聖人以無私而返成其私耶。且世人營營為一身之謀，欲作千秋之計者，身死而名滅。是雖私，不能成其私，何長久之有。
马王堆帛书异文（西汉）
天长地久。天地所以能长且久者，以其不自生，故能长生。
郭店楚简异文（战国）
此章缺
English Translations / 英文译本
Heaven is eternal and earth everlasting. The reason they can be eternal and everlasting is that they do not give themselves life, so they are able to be long-enduring. For this reason the sage puts himself last and ends up in front. Is it not because he is unselfish that he is able to fulfill his selfish needs? He who stands on tiptoe is not steady. He who strides cannot maintain the pace.
Heaven is long-enduring and Earth is long-lasting. The reason why Heaven and Earth can be long-enduring and long-lasting is because they do not live for themselves. That is why they can be long-enduring. Thus the Sage puts himself behind, and finds himself in front; disregards himself, and his self is preserved. Is it not because he is unselfish that his self is realized?
Heaven is lasting, earth enduring. The reason heaven and earth can last and endure is that they do not have a life of their own. This is why they last. Thus the sage puts himself last and finds himself in the forefront; considers himself an outsider and finds himself safe. Isn't it because he's unselfish that he's fulfilled?