Then, there’s the next line, where every line has one word different:
唯 _CText
or
惟 _李中華

I guess both can be used as “only”, but 唯 may also be used under certain contexts as an affirmative (which in this line, it doesn’t). 惟 can be used as a contrasting conjunction “but”, or can mean to “think” (as in 思維／思惟).

故道大，天大，地大，王亦大 _CText
or
故道大，天大，地大，人亦大 _李中華

Now at this point, this is where I start to question the copy that CText has. Because their passage has 王 (King) being of great importance, while 李中華 has 人 as one of the big elements. The latter would actually seem to be fitting of what everyone knows as 老子 (Lao Tau)‘s classical liberalism. So putting a 王 (King) –the symbol of hierarchy and power– as opposed to the common 人 (people) would go against this ideal.

And in this following passage…
重為輕根，靜為躁君。是以聖人終日行不離輜重。雖有榮觀，燕處超然。奈何萬乘之主，而以身輕天下？輕則失本，躁則失君。
The portion that’s crossed out is interesting. Because the origins of 老子 have been a mystery. No one knows for sure who this guy is or where he was born. However, within the crossed-out passage, there’s a reference to 萬乘 (10,000 chariots). This would have meant that he couldn’t have been an early 春秋 (Spring-Autumn) Period, which was the earlier half of the 東周 (Eastern Zhou) dynasty. To have as many as 萬乘 (10,000 chariots), would mean it couldn’t have been the early stages of that period, where there was a lot of little countries; it had to be the 戰國時代 (Warring States Period), where most of the small countries were defeated, and absorbed into other nations, where fighting was fierce and required that sort of manpower. UNLESS, you believe that the words that were struck out were actually from 韓非 (Han Fei)‘s 喻老 (Lao Tau Annotations) that somehow made it into the original.

知其白，守其黑 _CText
or
知其白，守其辱 _李中華

黑 辱 Even though one literally means “black” and the other literally means “to insult/disgrace”, in this case, the latter word carries connotations towards the color black, so the meaning is the same according to 李中華.

將欲取天下而為之，吾見其不得已。天下神器，不可為也，為者敗之，執者失之。故物或行或隨；或歔或吹；或強或羸；或挫或隳。是以聖人去甚，去奢，去泰。 _CText
or
將欲取天下而為之，吾見其不得已。天下神器，不可為也，[不可執也。]為者敗之，執者失之。[是以聖人無為，故無敗；無執，無失。 夫物或行或隨；或歔或吹；或強或羸；或挫或隳。是以聖人去甚，去奢，去泰。 _李中華

And here’s another one-word difference:
道常無名。樸雖小，天下莫能臣也。
萬物恃之而生而不辭，功成不名有。
衣養萬物而不為主，常無欲，可名於小 _CText
or
道常無名。樸。雖小，天下莫能臣也。
萬物恃之而生而不辭，功成不名有。
衣養萬物而不為主，可名於小 _李中華
李中華 actually places brackets around 常無欲，, because he believes it shouldn’t be in there, but people still include it. He believes this was added later on.

And here’s another one-word difference:
昔之得一者：天得一以清；地得一以寧；
神得一以靈；谷得一以盈；
萬物得一以生；侯王得一以為天下貞 _CText
or
昔之得一者：天得一以清；地得一以寧；
神得一以靈；谷得一以盈；
萬物得一以生；侯王得一以為天下正 _李中華

李中華 says the last word is 正 (Proper), but in this context, would mean to “set proper” or 安定(to settle things down). CText has it as 貞, which the original meaning was to 卜問 (request a divination), which is done in “purity” rituals, so it carries the connotation of “pure”. So it would be “to make pure”.

and it goes on with
地無以寧，將恐發 (If the earth isn’t calm, it will explode/go to waste)
Written as 發 “faat” (explode, shoot out), but most people believe that it was the precursor word to 廢 (cripple) as in 荒廢 (lay waste).

It then follows on with
侯王無以貴高將恐蹶。 _CText
or
侯王無以正高將恐蹶。 _李中華
Within the same section, 李中華 maintains that it is 正, while CText has it as 貴 (high value).

Then these two passages are in different orders…
上德若谷；太白若辱；廣德若不足；
建德若偷；質真若渝；大方無隅；
大器晚成；大音希聲；大象無形；
道隱無名。夫唯道，善貸且成。 _CText
and
上德若谷；廣德若不足；建德若偷；
質真若渝；太白若辱；大方無隅；
大器晚成；大音希聲；大象無形；
道隱無名。夫唯道，善貸且成。 _李中華
One passage goes out of place, and it throws the whole thing off.

Then, in the line that starts off on harmony, it goes on with the following phrase:
人之所惡，唯孤、寡、不穀，而王公以為稱。故物或損之而益，或益之而損。人之所教，我亦教之。強梁者不得其死，吾將以為教父。
However, it doesn’t seem to fit with the rest of that passage, and seems to fit more the passage before. So some people wonder if it was originally text from elsewhere, or false words inserted. Can’t be sure.

Then, a couple lines down, there’s this…
躁勝寒靜勝熱 _CText
and
靜勝躁，寒勝熱 _李中華
From “constant action overcoming cold, and quietness overcoming heat” to “quietness overcomes constant action, while the calm cold wins over the heat”

不見而名 (Without seeing, one can name the item) _CText
and
不見而明 (Without seeing, one can understand it) _李中華

無遺身殃；是為習常 _CText
and
無遺身殃；是為習常 _李中華

大道甚夷，而民好徑 _CText
and
大道甚夷，而人好徑 _李中華
According to 李中華, whenever 老子 referred to common folk, he used the term 民 (folk, citizens). When he was referring to rulers, he used 人 (person/people). 好徑=love to take shortcuts. He also makes a comment on this phrase in the same section:
服文綵，帶利劍，厭飲食，財貨有餘；是謂盜夸. (The magistrates wear ornamented robes, carry sharp swords, pamper themselves in eating and drinking, and have a superabundance of property and wealth; – such people may be called giant robbers)
Where some believe it’s not 夸 (great, big, exaggerated), but 竽 (a flute) can also fit the bill, because a flute is a musical device used to lead soldiers into battle, as such, you would be “leading people to become robbers” in the case of the above sentence.

Next line…
善建不拔，善抱者不脫，子孫以祭祀不輟 _CText
and
善建者不拔，善抱者不脫，子孫以祭祀不輟 _李中華

Then as it goes on…
修之於國，其德乃豐 … 故以身觀身，以家觀家，以鄉觀鄉，以國觀國 _CText
and
修之於邦，其德乃豐 … 故以身觀身，以家觀家，以鄉觀鄉，以邦觀邦 _李中華

知不知上；不知知病
夫唯病病，是以不病。
聖人不病，以其病病，是以不病。 _CText
and
知不知，上；不知知，病
聖人不病，以其病病，
夫唯病病，是以不病。 _李中華

In the very first line of the section, it’s the same, but the punctuation and emphasis changes the meaning. After that, there’s one portion that gets repeated twice above, and is put in a different order than what’s below.

和大怨，必有餘怨； {After reconciling animosity, some will still remain}
安可以為善？ (What’s the best course of action?)
是以聖人執左契^*，而不責於人。 (The sage keeps the left copy of an engagement contract, and doesn’t require the speedy repayment of the other party.)
有德司契，無德司徹^**。(If he has virtue, he would use a debt contract. If he has no virtue, he exacts taxes and rent.)
天道無親，常與善人。 (The heavenly way is not close/prejudice, it is always kind to everyone.) _CText
and
和大怨，必有餘怨；
抱怨以德，安可以為善？ (Repaying animosity with virtue, how could that be the best course of action?)
是以聖人執左契^*，而不責於人。
有德司契，無德司徹^**。
天道無親，常與善人。 _李中華

Professor 李中華 believes that 以德報怨 (which is in 第六十三章[Section 63]) should actually be in this section (第七十九章/Section 79), as per 陳鼓應’s version. Mr. 李中華 says it’s likely that it was later generations that misplaced that phrase in Section 63. He also says that “是以聖人執左契^*，而不責於人。” (issuing engagement contracts, and not asking for immediate repayment) is the way to avoid any hatred/animosity. I personally don’t think it will prevent animosity necessarily, but do think it’s a way to prevent further animosity from getting beyond anyone’s control.
^*契＝A contract. Originally with the terms and conditions carved in wood or bamboo, and cut in half. The right copy would remain with the issuer (expromissor), and the left copy is given to the creditor/borrower. The debt issued, will be paid at a later date, settled upon by both parties.
^**徹＝Is another taxation system the nobility has placed on farmers, with specific dates and deadlines that MUST be met, and are nowhere near as flexible as 契.
————-
契 & 徹: Collecting money with 契 is not as strict as taking payments under 徹. Although there is usually a payment date set with 契, 老子 is saying it doesn’t have to be strictly enforced. 徹 on the other hand, requires means the nobility will strictly come after you for rent, and for using the owner’s land to have the rights to farm (agricultural indentured servitude).