Heavy is the root of light
still is the master of restless
thus a lord might travel all day
but never far from his supplies
even in a guarded camp
his manner is calm and aloof
why would the lord of ten thousand chariots
treat himself lighter than his kingdom
too light he loses his base
too restless he loses command
– Trans. Red Pine
I present this translation first to show how mysterious the Tao Te Ching can be. Translators often turn it in their own way to express their understanding of it to readers. Let’s ponder this translation which attempts to get as close to the original text as possible before moving on to another translator’s expression of the meaning.
I feel that the first four lines are key to the meaning of the verse. The first two lines tell us that light comes from heavy and that stillness supersedes restlessness. The Tao Te Ching emphasizes time and again this distinction about how certain qualities are primary and represent the more primordial nature of potential — of Tao. A good example is that hardness comes from softness. Here, it seems that the secondary qualities of lightness or restlessness lead away from the virtue of the primary qualities, and it’s implied that a follower of the Way will cultivate the primary qualities of heaviness and stillness. What’s so important about these two qualities? They’re not readily moved. In other words, they are not reactive to the external changes of the world. They work along with the ways of the world without reacting in either the senses of being swept along with them or fighting back against them. Lines three and four complete this personal teaching of Te (virtue) in saying “thus” (not that this implies a conclusion from the first two lines) the lord travels at length without leaving his supplies. The supplies are these qualities which keep the lord stocked for any situation that life brings, no matter how far he may go or what he may do. These virtues are internal strengths of proper relationship with Tao, and no matter what happens, the walker of the Way can bring these along and act in accordance with the Tao.
The rest of the passage emphasizes that the ruler has the proper relationship of treating himself well (treating himself no less than he does his kingdom). This means that he cultivates these inner supplies of stillness and heaviness: not being swayed by reactivity–rather, acting in accordance with his kingdom from this fundamental inner stillness of the potential for perfectly attuned action in all situations, the action in accordance with nature–wu wei. Rather than being reactive and trying to rule her kingdom through force, she sees the Tao and rules in a way that flows with its unfolding. Such virtue is not about imposing his ends or acting in order to impose his story upon the world; rather, her stillness mirrors the manifestation of the world–this is precisely the path of one who walks the Way. The one who walks the Way cultivates the proper relation with the external world of the “kingdom” by developing the virtues of the internal qualities of stillness and heaviness. Being a Sage entails a perfection of understanding of the Tao in one’s own personal character. The Te, your virtue, is a personally perfected mirrored manifestation of the Tao, the origin and nature of everything. Te mirrors Tao. The microcosm displays the secret of the macrocosm.
Now, for comparison, Jonathan Star strengthens this analysis through his own poetic translation:
The inner is foundation of the outer
The still is master of the restlessThe Sage travels all day
yet never leaves his inner treasure
Though the views are captivating and beg attention
he remains calm and uninvolved
Tell me, does the lord of a great empire
go out begging for rice?One who seeks his treasure in the outer world
is cut off from his own roots
Without roots, he becomes restless
Being restless, his mind is weak
And with a mind such as this
he loses all command below Heaven
-Trans. Jonathan Star
May you cultivate your own stillness in studying the Way.
Gassho.
On the Way 
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