wanyu/IteraTeR_full_sent huggingface dataset:
Original:  Authors have described Dōgen's uji as an "intentional misreading" of ordinary language (Heine 1983: 141) and a "deliberate misreading" of arutoki (Raud 2004: 39) . Dōgen etymologizes the two components of uji (有時) with usage examples from everyday Japanese.
Revised:  Authors have described Dōgen's uji as an "intentional misreading" of ordinary language (Heine 1983: 141) and a "deliberate misreading" of arutoki . Dōgen etymologizes the two components of uji (有時) with usage examples from everyday Japanese.
Edit intent: coherence
Original:  Several of Dōgen's earlier writings used the word arutoki, for example, in a kōan story, it repeatedly means "and then, one day" to signal that an important event is about to happen (Nearman 2007: 106) .
Revised:  Several of Dōgen's earlier writings used the word arutoki, for example, in a kōan story, it repeatedly means "and then, one day" to signal that an important event is about to happen .
Edit intent: clarity
Original:  Thus, being represents all beings existing together in the formless realm of timelessness, and time characterizes the existence of independent yet interconnected moments (2007: 73) . Gudo Nishijima and Chodo Cross (2008: 143) say, u means "existence" and ji means "time," so uji means "existent time," or "existence-time."
Revised:  Thus, being represents all beings existing together in the formless realm of timelessness, and time characterizes the existence of independent yet interconnected moments . Gudo Nishijima and Chodo Cross (2008: 143) say, u means "existence" and ji means "time," so uji means "existent time," or "existence-time."
Edit intent: coherence
Original:  Thus, being represents all beings existing together in the formless realm of timelessness, and time characterizes the existence of independent yet interconnected moments (2007: 73) . Gudo Nishijima and Chodo Cross (2008: 143) say, u means "existence" and ji means "time," so uji means "existent time," or "existence-time."
Revised:  Thus, being represents all beings existing together in the formless realm of timelessness, and time characterizes the existence of independent yet interconnected moments (2007: 73) . Gudo Nishijima and Chodo Cross say, u means "existence" and ji means "time," so uji means "existent time," or "existence-time."
Edit intent: meaning-changed
Original:  Nevertheless, translation equivalents include: Existence/Time (Kim 1978) Being-Time (Waddell 1979, Roberts 2018) Being Time (Cleary 1986) Time-Being (Welch and Tanahashi 1985) Just for the Time Being, Just for a While, For the Whole of Time is the Whole of Existence (Nearman 2007) Existence-Time (Nishijima and Cross 2008) Existential moment (Raud 2012) Shōbōgenzō fascicle Dôgen wrote his Uji essay at the beginning of winter in 1240, while he was teaching at the Kōshōhōrin-ji, south of Kyoto.
Revised:  Nevertheless, translation equivalents include: Existence/Time Being-Time (Waddell 1979, Roberts 2018) Being Time (Cleary 1986) Time-Being (Welch and Tanahashi 1985) Just for the Time Being, Just for a While, For the Whole of Time is the Whole of Existence (Nearman 2007) Existence-Time (Nishijima and Cross 2008) Existential moment (Raud 2012) Shōbōgenzō fascicle Dôgen wrote his Uji essay at the beginning of winter in 1240, while he was teaching at the Kōshōhōrin-ji, south of Kyoto.
Edit intent: clarity
Original:  Nevertheless, translation equivalents include: Existence/Time (Kim 1978) Being-Time (Waddell 1979, Roberts 2018) Being Time (Cleary 1986) Time-Being (Welch and Tanahashi 1985) Just for the Time Being, Just for a While, For the Whole of Time is the Whole of Existence (Nearman 2007) Existence-Time (Nishijima and Cross 2008) Existential moment (Raud 2012) Shōbōgenzō fascicle Dôgen wrote his Uji essay at the beginning of winter in 1240, while he was teaching at the Kōshōhōrin-ji, south of Kyoto.
Revised:  Nevertheless, translation equivalents include: Existence/Time (Kim 1978) Being-Time Being Time Time-Being (Welch and Tanahashi 1985) Just for the Time Being, Just for a While, For the Whole of Time is the Whole of Existence (Nearman 2007) Existence-Time (Nishijima and Cross 2008) Existential moment (Raud 2012) Shōbōgenzō fascicle Dôgen wrote his Uji essay at the beginning of winter in 1240, while he was teaching at the Kōshōhōrin-ji, south of Kyoto.
Edit intent: clarity
Original:  Nevertheless, translation equivalents include: Existence/Time (Kim 1978) Being-Time (Waddell 1979, Roberts 2018) Being Time (Cleary 1986) Time-Being (Welch and Tanahashi 1985) Just for the Time Being, Just for a While, For the Whole of Time is the Whole of Existence (Nearman 2007) Existence-Time (Nishijima and Cross 2008) Existential moment (Raud 2012) Shōbōgenzō fascicle Dôgen wrote his Uji essay at the beginning of winter in 1240, while he was teaching at the Kōshōhōrin-ji, south of Kyoto.
Revised:  Nevertheless, translation equivalents include: Existence/Time (Kim 1978) Being-Time (Waddell 1979, Roberts 2018) Being Time (Cleary 1986) Time-Being Just for the Time Being, Just for a While, For the Whole of Time is the Whole of Existence (Nearman 2007) Existence-Time (Nishijima and Cross 2008) Existential moment (Raud 2012) Shōbōgenzō fascicle Dôgen wrote his Uji essay at the beginning of winter in 1240, while he was teaching at the Kōshōhōrin-ji, south of Kyoto.
Edit intent: coherence
Original:  Nevertheless, translation equivalents include: Existence/Time (Kim 1978) Being-Time (Waddell 1979, Roberts 2018) Being Time (Cleary 1986) Time-Being (Welch and Tanahashi 1985) Just for the Time Being, Just for a While, For the Whole of Time is the Whole of Existence (Nearman 2007) Existence-Time (Nishijima and Cross 2008) Existential moment (Raud 2012) Shōbōgenzō fascicle Dôgen wrote his Uji essay at the beginning of winter in 1240, while he was teaching at the Kōshōhōrin-ji, south of Kyoto.
Revised:  Nevertheless, translation equivalents include: Existence/Time (Kim 1978) Being-Time (Waddell 1979, Roberts 2018) Being Time (Cleary 1986) Time-Being (Welch and Tanahashi 1985) Just for the Time Being, Just for a While, For the Whole of Time is the Whole of Existence . Existence-Time (Nishijima and Cross 2008) Existential moment (Raud 2012) Shōbōgenzō fascicle Dôgen wrote his Uji essay at the beginning of winter in 1240, while he was teaching at the Kōshōhōrin-ji, south of Kyoto.
Edit intent: coherence
Original:  Nevertheless, translation equivalents include: Existence/Time (Kim 1978) Being-Time (Waddell 1979, Roberts 2018) Being Time (Cleary 1986) Time-Being (Welch and Tanahashi 1985) Just for the Time Being, Just for a While, For the Whole of Time is the Whole of Existence (Nearman 2007) Existence-Time (Nishijima and Cross 2008) Existential moment (Raud 2012) Shōbōgenzō fascicle Dôgen wrote his Uji essay at the beginning of winter in 1240, while he was teaching at the Kōshōhōrin-ji, south of Kyoto.
Revised:  Nevertheless, translation equivalents include: Existence/Time (Kim 1978) Being-Time (Waddell 1979, Roberts 2018) Being Time (Cleary 1986) Time-Being (Welch and Tanahashi 1985) Just for the Time Being, Just for a While, For the Whole of Time is the Whole of Existence (Nearman 2007) Existence-Time Existential moment Shōbōgenzō fascicle Dôgen wrote his Uji essay at the beginning of winter in 1240, while he was teaching at the Kōshōhōrin-ji, south of Kyoto.
Edit intent: coherence
Original:  It is one of the major fascicles of Shôbôgenzô, and "one of the most difficult" (Waddell and Abe 2001: 47) . Dôgen's central theme in Uji Being-Time, and an underlying theme in other fascicles such as Busshō (佛性, Buddha Nature), is the inseparability of time and existence in the everchanging present.
Revised:  It is one of the major fascicles of Shôbôgenzô, and "one of the most difficult" . Dôgen's central theme in Uji Being-Time, and an underlying theme in other fascicles such as Busshō (佛性, Buddha Nature), is the inseparability of time and existence in the everchanging present.
Edit intent: coherence
Original:  (tr. Waddell and Abe 2001: 48) The translators note their choice of "for the time being" attempts to encompass Dōgen's wordplay with uji "being time" meaning arutoki "at a certain time;
Revised:  . The translators note their choice of "for the time being" attempts to encompass Dōgen's wordplay with uji "being time" meaning arutoki "at a certain time;
Edit intent: coherence
Original:  (tr. Nishijima and Cross 2008: 143) Dōgen's Uji commentary on the poem begins by explaining that, "The 'time being' means time, just as it is, is being, and being is all time.
Revised:  Dōgen's Uji commentary on the poem begins by explaining that, "The 'time being' means time, just as it is, is being, and being is all time.
Edit intent: coherence
Original: ", which shows the "unusual significance" he gives to the word uji "being-time." (Waddell and Abe 2001: 48) Interpretations Many authors have researched and discussed Dōgen's theories of temporality.
Revised: ", which shows the "unusual significance" he gives to the word uji "being-time." . Interpretations Many authors have researched and discussed Dōgen's theories of temporality.
Edit intent: coherence
Original:  The conventional conceptualization of time is removed from the genuine experience of what Heidegger calls ursprüngliche Zeit ("primordial time", that is, temporalizing temporality) and similar to what Dōgen calls uji no dōri (有時の道理, "truth of [being]-time") (1985: 105-152) .
Revised:  The conventional conceptualization of time is removed from the genuine experience of what Heidegger calls ursprüngliche Zeit ("primordial time", that is, temporalizing temporality) and similar to what Dōgen calls uji no dōri (有時の道理, "truth of [being]-time") .
Edit intent: coherence
Original:  If that were true, why have the Buddhas of past, present, and future awakened the resolve for and sought enlightenment through ascetic practices?" (1988: 2) . Dōgen's doubt eventually led him to travel to Song dynasty China to seek a resolution, which was dissolved through the enlightenment experience of shinjin-datsuraku (身心脱落, "casting off of body-mind") when he was a disciple of Rujing (1162-1228).
Revised:  If that were true, why have the Buddhas of past, present, and future awakened the resolve for and sought enlightenment through ascetic practices?" . Dōgen's doubt eventually led him to travel to Song dynasty China to seek a resolution, which was dissolved through the enlightenment experience of shinjin-datsuraku (身心脱落, "casting off of body-mind") when he was a disciple of Rujing (1162-1228).
Edit intent: coherence
Original:  Joan Stambaugh, the philosopher and translator of Martin Heidegger's writings including Being and Time (1996) , wrote a book on Dōgen's understanding of temporality, Buddhist impermanence, and Buddha-nature.
Revised:  Joan Stambaugh, the philosopher and translator of Martin Heidegger's writings including Being and Time , wrote a book on Dōgen's understanding of temporality, Buddhist impermanence, and Buddha-nature.
Edit intent: coherence
Original:  Rather than writing yet another comparative study, Stambaugh chose to produce a "dialogical" encounter between Eastern thinkers and Western philosophers, including Heraclitus, Boethius, Spinoza, Leibniz, Hegel, Schopenhauer, Kierkegaard, Nietzsche, and particularly Heidegger (1990: ix) . J. M. E. McTaggart's classic argument that time is unreal differentiated two basic aspects of temporality, the "A-series and B-series": the A-series orders all events as continual transformations in time's passage, things are said to exist in the "future", then become "present", and finally enter the "past";
Revised:  Rather than writing yet another comparative study, Stambaugh chose to produce a "dialogical" encounter between Eastern thinkers and Western philosophers, including Heraclitus, Boethius, Spinoza, Leibniz, Hegel, Schopenhauer, Kierkegaard, Nietzsche, and particularly Heidegger . J. M. E. McTaggart's classic argument that time is unreal differentiated two basic aspects of temporality, the "A-series and B-series": the A-series orders all events as continual transformations in time's passage, things are said to exist in the "future", then become "present", and finally enter the "past";
Edit intent: clarity
Original:  Shinran teaches that ichinen (一念, "one thought-moment") of shinjin is "time at its ultimate limit," and in the subjective experience of the practitioner, Amida's Primal Vow in the past and the Pure Land of the future are realized simultaneously (2000: 57) .
Revised:  Shinran teaches that ichinen (一念, "one thought-moment") of shinjin is "time at its ultimate limit," and in the subjective experience of the practitioner, Amida's Primal Vow in the past and the Pure Land of the future are realized simultaneously .
Edit intent: coherence
Original:  and in the second, "ultimate limit" refers to the absolute brevity of the one thought-moment, "the briefest instant of time, a moment so brief that it cannot be further divided" (2000: 70) . Rein Raud wrote two articles concerning Dōgen's notion of uji, translated as "being-time" (2004) and "existential moment" (2012) , respectively.
Revised:  and in the second, "ultimate limit" refers to the absolute brevity of the one thought-moment, "the briefest instant of time, a moment so brief that it cannot be further divided" . Rein Raud wrote two articles concerning Dōgen's notion of uji, translated as "being-time" (2004) and "existential moment" (2012) , respectively.
Edit intent: coherence
Original:  and in the second, "ultimate limit" refers to the absolute brevity of the one thought-moment, "the briefest instant of time, a moment so brief that it cannot be further divided" (2000: 70) . Rein Raud wrote two articles concerning Dōgen's notion of uji, translated as "being-time" (2004) and "existential moment" (2012) , respectively.
Revised:  and in the second, "ultimate limit" refers to the absolute brevity of the one thought-moment, "the briefest instant of time, a moment so brief that it cannot be further divided" (2000: 70) . Rein Raud wrote two articles concerning Dōgen's notion of uji, translated as "being-time" . and "existential moment" (2012) , respectively.
Edit intent: coherence
Original:  and in the second, "ultimate limit" refers to the absolute brevity of the one thought-moment, "the briefest instant of time, a moment so brief that it cannot be further divided" (2000: 70) . Rein Raud wrote two articles concerning Dōgen's notion of uji, translated as "being-time" (2004) and "existential moment" (2012) , respectively.
Revised:  and in the second, "ultimate limit" refers to the absolute brevity of the one thought-moment, "the briefest instant of time, a moment so brief that it cannot be further divided" (2000: 70) . Rein Raud wrote two articles concerning Dōgen's notion of uji, translated as "being-time" (2004) and "existential moment" , respectively.
Edit intent: clarity
Original:  Raud's first study compared uji with Nishida Kitarō's interpretation of basho (場所, "place, location") as "the locus of tension, where the contradictory self-identities are acted out and complementary opposites negate each other", and is thus "the 'place' where impermanence happens" (2004: 46) .
Revised:  Raud's first study compared uji with Nishida Kitarō's interpretation of basho (場所, "place, location") as "the locus of tension, where the contradictory self-identities are acted out and complementary opposites negate each other", and is thus "the 'place' where impermanence happens" .
Edit intent: coherence
Original:  His second study reinterprets Dōgen's concept of time as primarily referring to momentary rather than durational existence, and translates uji as "existential moment" in opposition to the usual understanding of time as measurable and divisible (2012:153) .
Revised:  His second study reinterprets Dōgen's concept of time as primarily referring to momentary rather than durational existence, and translates uji as "existential moment" in opposition to the usual understanding of time as measurable and divisible .
Edit intent: clarity
Original:  According to Raud, this interpretation enables "more lucid readings" of many key passages in the Shōbōgenzō, such as translating the term kyōraku (経歴, "passage", etc.) as "shifting" (2012: 167) .
Revised:  According to Raud, this interpretation enables "more lucid readings" of many key passages in the Shōbōgenzō, such as translating the term kyōraku (経歴, "passage", etc.) as "shifting" .
Edit intent: coherence
Original:  Scholars have translated Dōgen's kyōraku as "continuity" (Masunaga), "flowing" (Welch and Tanahashi) , "stepflow" (Myers) , "passing in a series of moments" (Nishijima and Cross), "passage" (Cleary) , "totalistic passage or process" (Heine), and "seriatim passage" (Waddell) .
Revised:  Scholars have translated Dōgen's kyōraku as "continuity" (Masunaga), "flowing" , "stepflow" (Myers) , "passing in a series of moments" (Nishijima and Cross), "passage" (Cleary) , "totalistic passage or process" (Heine), and "seriatim passage" (Waddell) .
Edit intent: clarity
Original:  Scholars have translated Dōgen's kyōraku as "continuity" (Masunaga), "flowing" (Welch and Tanahashi) , "stepflow" (Myers) , "passing in a series of moments" (Nishijima and Cross), "passage" (Cleary) , "totalistic passage or process" (Heine), and "seriatim passage" (Waddell) .
Revised:  Scholars have translated Dōgen's kyōraku as "continuity" (Masunaga), "flowing" (Welch and Tanahashi) , "stepflow" , "passing in a series of moments" (Nishijima and Cross), "passage" (Cleary) , "totalistic passage or process" (Heine), and "seriatim passage" (Waddell) .
Edit intent: clarity
Original:  Scholars have translated Dōgen's kyōraku as "continuity" (Masunaga), "flowing" (Welch and Tanahashi) , "stepflow" (Myers) , "passing in a series of moments" (Nishijima and Cross), "passage" (Cleary) , "totalistic passage or process" (Heine), and "seriatim passage" (Waddell) .
Revised:  Scholars have translated Dōgen's kyōraku as "continuity" (Masunaga), "flowing" (Welch and Tanahashi) , "stepflow" (Myers) , "passing in a series of moments" (Nishijima and Cross), "passage" , "totalistic passage or process" (Heine), and "seriatim passage" (Waddell) .
Edit intent: clarity
Original:  Scholars have translated Dōgen's kyōraku as "continuity" (Masunaga), "flowing" (Welch and Tanahashi) , "stepflow" (Myers) , "passing in a series of moments" (Nishijima and Cross), "passage" (Cleary) , "totalistic passage or process" (Heine), and "seriatim passage" (Waddell) .
Revised:  Scholars have translated Dōgen's kyōraku as "continuity" (Masunaga), "flowing" (Welch and Tanahashi) , "stepflow" (Myers) , "passing in a series of moments" (Nishijima and Cross), "passage" (Cleary) , "totalistic passage or process" (Heine), and "seriatim passage" .
Edit intent: clarity
Original:  One translator says, "These attempts basically hit the mark, but fail to convey the freshness and originality of Dōgen's terminology, which is the verbal equivalent of him waving his arms wildly and screaming at the top of his lungs across the centuries to us: 'Look at my radical new idea about time!'" (Myers 2008: 114) Compare these two renderings: Being-time has the virtue of seriatim passage;
Revised:  One translator says, "These attempts basically hit the mark, but fail to convey the freshness and originality of Dōgen's terminology, which is the verbal equivalent of him waving his arms wildly and screaming at the top of his lungs across the centuries to us: 'Look at my radical new idea about time!'" . Compare these two renderings: Being-time has the virtue of seriatim passage;
Edit intent: coherence
Original:  (tr. Raud 2012:165) Dainin Katagiri says Dōgen's uji Being-time means the complete oneness of time and space, "dynamically functioning from moment to moment as illumination that is alive in the individual self".
Revised:  Tr. . Dainin Katagiri says Dōgen's uji Being-time means the complete oneness of time and space, "dynamically functioning from moment to moment as illumination that is alive in the individual self".
Edit intent: coherence
Original:  Neither things nor moments hinder one another (2007: 93) . References Abe, Masao and Steven Heine, tr. (1988), "Dōgen's View of Time and Space", The Eastern Buddhist 21.2: 1-35.
Revised:  Neither things nor moments hinder one another . References Abe, Masao and Steven Heine, tr. (1988), "Dōgen's View of Time and Space", The Eastern Buddhist 21.2: 1-35.
Edit intent: coherence
Original:  Neither things nor moments hinder one another (2007: 93) . References Abe, Masao and Steven Heine, tr. (1988), "Dōgen's View of Time and Space", The Eastern Buddhist 21.2: 1-35. Cleary, Thomas (1986), Shōbōgenzō, Zen essays, University of Hawaii Press. Collier, Trent (2000), "Time and Self: Religious Awakening in Dōgen and Shinran", The Eastern Buddhist 32.1: 56-84.
Revised:  Neither things nor moments hinder one another (2007: 93) . References 
Edit intent: meaning-changed
Original:  Heine, Steven (1983), "Temporality of Hermeneutics in Dōgen's "Shōbōgenzō", Philosophy East and West 33.2: 139-147. Heine, Steven (1985), Existential and Ontological Dimensions of Time in Heidegger and Dōgen, SUNY Press. Katagiri, Dainin (2007), Each Moment Is the Universe: Zen and the Way of Being Time, Shambhala Publications. Myers, Bob (2008), First Dōgen Book, Selected essays from Dōgen Zenji's Shōbōgenzō, Terebess. Nearman, Hubert (2007), Shōbōgenzō, The Treasure House of the Eye of the True Teaching, A Trainee's Translation of Great Master Dōgen's Spiritual Masterpiece, Shasta Abbey Press.
Edit intent: meaning-changed
Original:  Nishijima, Gudo and Chodo Cross, trans. (2008, 2019), Shōbōgenzō: The True Dharma-Eye Treasury, 4 vols, Numata Center for Buddhist Translation and Research. Kim, Hee-Jin (1978), "Existence/Time as the Way of Ascesis: An Analysis of the Basic Structure of Dōgen's Thought", The Eastern Buddhist 11.2: 43-73.
Edit intent: coherence
Original:  Nishiyama Kōsen and John Stevens, trs., (1975, 1977, 1983, 1983), Shōbōgenzō (The Eye and Treasury of the True Law), 4 vols., Nakayama Shobō . Raud, Rein (2004), "'Place' and 'Being-Time': Spatiotemporal Concepts in the Thought of Nishida Kitarō and Dōgen Kigen", Philosophy East and West 54.1: 29-51. Raud, Rein (2012), "The Existential Moment: Rereading Dōgen's Theory of Time", Philosophy East and West 62.2: 153–173. Roberts, Shinshu (2018), Being-Time: A Practitioner's Guide to Dōgen's Shōbōgenzō Uji, Wisdom Publications. Stambaugh, Joan (1990), Impermanence is Buddha-Nature: Dōgen's Understanding of Temporality, University of Hawaii Press. Stambaugh, Joan (1996), tr. of Martin Heidegger Being and Time, SUNY Press. Tanaka, Koji (2013), "Contradictions in Dōgen," Philosophy East and West 63.3: 322-334. Vorenkamp, Dirck (1995), "B-Series Temporal Order in Dōgen's Theory of Time," Philosophy East and West 45.3: 387-408. Waddell, Norman (1979), "Being Time: Dōgen's Shōbōgenzō Uji", The Eastern Buddhist 12.1: 114-129. Waddell, Norman and Abe, Masao, trans. (2001), "Uji 有時 (Being-Time)", in The Heart of Dōgen's Shōbōgenzō, 47-58, SUNY Press. Watanabe Toshirō (渡邊敏郎), Edmund R. Skrzypczak, and Paul Snowden, eds. (2003), Kenkyusha's New Japanese-English Dictionary (新和英大辞典), 5th edition, Kenkyusha. Welch, Dan and Kazuaki Tanahashi, trs. (1985), "The Time-Being, Uji", from The Moon in a Dewdrop; writings of Zen Master Dōgen, ed. by Kazuaki Tanahashi, 76-83, North Point Press .
Revised:  Nishiyama Kōsen and John Stevens, trs., (1975, 1977, 1983, 1983), Shōbōgenzō (The Eye and Treasury of the True Law), 4 vols., Nakayama Shobō .
Edit intent: meaning-changed
Original: Ivan Srebrenjak or Srebrnjak (1903 – 21 May 1942) was the head of Soviet intelligence network of NKVD for the Balkans at the beginning of Axis occupation of Yugoslavia.
Revised: Ivan Srebrenjak or Srebrnjak (1903 – 21 May 1942) ran a Soviet intelligence network of NKVD for the Balkans at the beginning of Axis occupation of Yugoslavia.
Edit intent: clarity
Original: Ivan Srebrenjak or Srebrnjak (1903 – 21 May 1942) was the head of Soviet intelligence network of NKVD for the Balkans at the beginning of Axis occupation of Yugoslavia.
Revised: Ivan Srebrenjak or Srebrnjak (1903 – 21 May 1942) was the head of Soviet intelligence network for the NKVD in the Balkans at the beginning of Axis occupation of Yugoslavia.
Edit intent: clarity