wanyu/IteraTeR_v2 huggingface dataset:
Original:  Princess Taiping, the youngest daughter of Emperor Gaozong (r. 649-683) and Empress Wu, entered a Daoist convent in 670 to escape a requested marriage of state with the king of "barbarian" Turpan (Despeux 2000 : 389).
Revised:  Princess Taiping, the youngest daughter of Emperor Gaozong (r. 649-683) and Empress Wu, entered a Daoist convent in 670 to escape a requested marriage of state with the king of "barbarian" Turpan .Despeux ( 2000 : 389).
Edit intent: fluency
Original:  Princess Taiping, the youngest daughter of Emperor Gaozong (r. 649-683) and Empress Wu, entered a Daoist convent in 670 to escape a requested marriage of state with the king of "barbarian" Turpan (Despeux 2000 : 389).
Revised:  Princess Taiping, the youngest daughter of Emperor Gaozong (r. 649-683) and Empress Wu, entered a Daoist convent in 670 to escape a requested marriage of state with the king of "barbarian" Turpan (Despeux 2000 ), p. 389.
Edit intent: clarity
Original:  The emperor also ordered the construction of two monasteries for his daughter nuns in Chang'an, nearby the imperial concubines (Despeux 2000: 388) .
Revised:  The emperor also ordered the construction of two monasteries for his daughter nuns in Chang'an, nearby the imperial concubines .
Edit intent: coherence
Original:  Daoist texts often described the integration of regional divinities into the official pantheon as conquests, and praised female Daoists for their exceptional powers as prophets, healers, and saviors (Despeux 2000 : 390).
Revised:  Daoist texts often described the integration of regional divinities into the official pantheon as conquests, and praised female Daoists for their exceptional powers as prophets, healers, and saviors .Despeux ( 2000 : 390).
Edit intent: fluency
Original:  Daoist texts often described the integration of regional divinities into the official pantheon as conquests, and praised female Daoists for their exceptional powers as prophets, healers, and saviors (Despeux 2000 : 390).
Revised:  Daoist texts often described the integration of regional divinities into the official pantheon as conquests, and praised female Daoists for their exceptional powers as prophets, healers, and saviors (Despeux 2000 ), p. 390.
Edit intent: clarity
Original:  Rather than an active founder, she appears in the Pure Subtlety school mainly as a preceptor who transmitted methods that she learned from another woman (Despeux 2000 : 391).
Revised:  Rather than an active founder, she appears in the Pure Subtlety school mainly as a preceptor who transmitted methods that she learned from another woman .Despeux ( 2000 : 391).
Edit intent: fluency
Original:  Rather than an active founder, she appears in the Pure Subtlety school mainly as a preceptor who transmitted methods that she learned from another woman (Despeux 2000 : 391).
Revised:  Rather than an active founder, she appears in the Pure Subtlety school mainly as a preceptor who transmitted methods that she learned from another woman (Despeux 2000 ), p. 391.
Edit intent: clarity
Original:  Nevertheless, cults of women continued to flourish and there were some senior female practitioners of various techniques (Despeux 2000: 391) .
Revised:  Nevertheless, cults of women continued to flourish and there were some senior female practitioners of various techniques .
Edit intent: coherence
Original:  Linshui furen's cult grew and established her more formally as a divinity, and her fame spread more widely (Despeux 2000: 391) . Later this Daoist cult became particularly prominent in Taiwan, where the Lady of the Water's Edge served as a focal point for communities of women who refused marriage but did not wish to become celibate, and instead preferred lesbian life).
Revised:  Linshui furen's cult grew and established her more formally as a divinity, and her fame spread more widely . Later this Daoist cult became particularly prominent in Taiwan, where the Lady of the Water's Edge served as a focal point for communities of women who refused marriage but did not wish to become celibate, and instead preferred lesbian life).
Edit intent: coherence
Original:  It begins, "I am telling all you ladies straight: The stem of destiny grows from perfect breathing that irradiates the body and provides long life, whether empty or not empty, and brings forth the numinous mirror which contains Heaven and all beings." (tr.
Revised:  It begins, "I am telling all you ladies straight: The stem of destiny grows from perfect breathing that irradiates the body and provides long life, whether empty or not empty, and brings forth the numinous mirror which contains Heaven and all beings." 
Edit intent: fluency
Original:  Despeux and Kohn  2003 : 137).
Revised:  Despeux and Kohn ( 2003 : 137).
Edit intent: fluency
Original:  Despeux and Kohn  2003 : 137).
Revised:  Despeux and Kohn 2003 ), p. 137.
Edit intent: coherence
Original:  In the Qing dynasty, Lady Cao supposedly appeared in spirit-writing séances and was venerated by several lineages of women's inner alchemy﹒ Some of her writings are preserved in the White Cloud Temple in Beijing, where the Daoist Qingjing (清靜, Purity and Tranquility) school honors her as their patroness (Despeux 2000 : 391-392).
Revised:  In the Qing dynasty, Lady Cao supposedly appeared in spirit-writing séances and was venerated by several lineages of women's inner alchemy﹒ Some of her writings are preserved in the White Cloud Temple in Beijing, where the Daoist Qingjing (清靜, Purity and Tranquility) school honors her as their patroness .Despeux ( 2000 : 391-392).
Edit intent: fluency
Original:  In the Qing dynasty, Lady Cao supposedly appeared in spirit-writing séances and was venerated by several lineages of women's inner alchemy﹒ Some of her writings are preserved in the White Cloud Temple in Beijing, where the Daoist Qingjing (清靜, Purity and Tranquility) school honors her as their patroness (Despeux 2000 : 391-392).
Revised:  In the Qing dynasty, Lady Cao supposedly appeared in spirit-writing séances and was venerated by several lineages of women's inner alchemy﹒ Some of her writings are preserved in the White Cloud Temple in Beijing, where the Daoist Qingjing (清靜, Purity and Tranquility) school honors her as their patroness (Despeux 2000 ), pp. 391–392.
Edit intent: coherence
Original:  She later became a senior leader, ordained as Qjngjing sanren (清靜散人, Serene Lady of Purity and Tranquility), with the right to teach and ordain other woman followers (Despeux 2000 : 392).
Revised:  She later became a senior leader, ordained as Qjngjing sanren (清靜散人, Serene Lady of Purity and Tranquility), with the right to teach and ordain other woman followers .Despeux ( 2000 : 392).
Edit intent: fluency
Original:  She later became a senior leader, ordained as Qjngjing sanren (清靜散人, Serene Lady of Purity and Tranquility), with the right to teach and ordain other woman followers (Despeux 2000 : 392).
Revised:  She later became a senior leader, ordained as Qjngjing sanren (清靜散人, Serene Lady of Purity and Tranquility), with the right to teach and ordain other woman followers (Despeux 2000 ), p. 392.
Edit intent: clarity
Original:  Under the Yuan dynasty, when the Mongols governed China, there were 20,000 registered Daoists, many of them women, and institutions run by and for women were established throughout the country ( Despeux and Kohn  2003 : 152).
Revised:  Under the Yuan dynasty, when the Mongols governed China, there were 20,000 registered Daoists, many of them women, and institutions run by and for women were established throughout the country . Despeux and Kohn 2003 : 152).
Edit intent: fluency
Original:  Under the Yuan dynasty, when the Mongols governed China, there were 20,000 registered Daoists, many of them women, and institutions run by and for women were established throughout the country ( Despeux and Kohn  2003 : 152).
Revised:  Under the Yuan dynasty, when the Mongols governed China, there were 20,000 registered Daoists, many of them women, and institutions run by and for women were established throughout the country ( Despeux and Kohn ( 2003 : 152).
Edit intent: fluency
Original:  Under the Yuan dynasty, when the Mongols governed China, there were 20,000 registered Daoists, many of them women, and institutions run by and for women were established throughout the country ( Despeux and Kohn  2003 : 152).
Revised:  Under the Yuan dynasty, when the Mongols governed China, there were 20,000 registered Daoists, many of them women, and institutions run by and for women were established throughout the country ( Despeux and Kohn 2003 ), p. 152.
Edit intent: clarity
Original:  In addition, Qing authors wrote texts specifically dealing with inner alchemy for women (Despeux 2000 : 393).
Revised:  In addition, Qing authors wrote texts specifically dealing with inner alchemy for women .Despeux ( 2000 : 393).
Edit intent: fluency
Original:  In addition, Qing authors wrote texts specifically dealing with inner alchemy for women (Despeux 2000 : 393).
Revised:  In addition, Qing authors wrote texts specifically dealing with inner alchemy for women (Despeux 2000 ), p. 393.
Edit intent: clarity
Original:  In Daoism, she appears as Doumu (斗母, Mother of the Big Dipper) and protectress against violence and peril (Despeux 2000: 393) .
Revised:  In Daoism, she appears as Doumu (斗母, Mother of the Big Dipper) and protectress against violence and peril .
Edit intent: coherence
Original:  As documented in the Bixia yuanjun huguo baosheng jing (碧霞元君護國保生經, Scripture on the Guarding of Life and Protection of the Country through the Goddess of the Morning Clouds), she was officially integrated into the pantheon through formal empowerment by Yuanshi Tianzun (Heavenly Worthy of Primordial Beginning), who reportedly gave her the necessary spells and talismans for helping people (Despeux 2000: 393) .
Revised:  As documented in the Bixia yuanjun huguo baosheng jing (碧霞元君護國保生經, Scripture on the Guarding of Life and Protection of the Country through the Goddess of the Morning Clouds), she was officially integrated into the pantheon through formal empowerment by Yuanshi Tianzun (Heavenly Worthy of Primordial Beginning), who reportedly gave her the necessary spells and talismans for helping people .
Edit intent: coherence
Original:  After an early death, her spirit powers increased and she became famous for safeguarding fishermen and traveling merchants ( Despeux and Kohn  2003 : 65).
Revised:  After an early death, her spirit powers increased and she became famous for safeguarding fishermen and traveling merchants . Despeux and Kohn 2003 : 65).
Edit intent: fluency
Original:  After an early death, her spirit powers increased and she became famous for safeguarding fishermen and traveling merchants ( Despeux and Kohn  2003 : 65).
Revised:  After an early death, her spirit powers increased and she became famous for safeguarding fishermen and traveling merchants ( Despeux and Kohn ( 2003 : 65).
Edit intent: fluency
Original:  After an early death, her spirit powers increased and she became famous for safeguarding fishermen and traveling merchants ( Despeux and Kohn  2003 : 65).
Revised:  After an early death, her spirit powers increased and she became famous for safeguarding fishermen and traveling merchants ( Despeux and Kohn 2003 ), p. 65.
Edit intent: clarity
Original:  In the present day, her cult has spread throughout Southeast Asia and overseas Chinese communities, with major Chinese sanctuaries in Tianjin and Quanzhou, 510 temples in Taiwan, and 40 in Hong Kong (Despeux 2000 : 393-394).
Revised:  In the present day, her cult has spread throughout Southeast Asia and overseas Chinese communities, with major Chinese sanctuaries in Tianjin and Quanzhou, 510 temples in Taiwan, and 40 in Hong Kong .Despeux ( 2000 : 393-394).
Edit intent: fluency
Original:  In the present day, her cult has spread throughout Southeast Asia and overseas Chinese communities, with major Chinese sanctuaries in Tianjin and Quanzhou, 510 temples in Taiwan, and 40 in Hong Kong (Despeux 2000 : 393-394).
Revised:  In the present day, her cult has spread throughout Southeast Asia and overseas Chinese communities, with major Chinese sanctuaries in Tianjin and Quanzhou, 510 temples in Taiwan, and 40 in Hong Kong (Despeux 2000 ), pp. 393–394.
Edit intent: clarity
Original:  This description does not imply any form of gender hierarchy or preference, but rather shows a complementarity between the two, echoing earlier periods when worship of the Queen Mother was dominant among popular cults (Despeux 2000 : 394-395).
Revised:  This description does not imply any form of gender hierarchy or preference, but rather shows a complementarity between the two, echoing earlier periods when worship of the Queen Mother was dominant among popular cults .Despeux ( 2000 : 394-395).
Edit intent: fluency
Original:  This description does not imply any form of gender hierarchy or preference, but rather shows a complementarity between the two, echoing earlier periods when worship of the Queen Mother was dominant among popular cults (Despeux 2000 : 394-395).
Revised:  This description does not imply any form of gender hierarchy or preference, but rather shows a complementarity between the two, echoing earlier periods when worship of the Queen Mother was dominant among popular cults (Despeux 2000 ), pp. 394–395.
Edit intent: fluency
Original:  The text contains 120 biographies, including many found in the Yongcheng jixian lu, and combines mythic Daoist deities, such as Laozi's mother Wushang yuanjun (無上元君, All-Highest Goddess), Doumu, and Xiwangmu, with real women, including fourteen biographies of Song women (Despeux 2000: 394-395) .
Revised:  The text contains 120 biographies, including many found in the Yongcheng jixian lu, and combines mythic Daoist deities, such as Laozi's mother Wushang yuanjun (無上元君, All-Highest Goddess), Doumu, and Xiwangmu, with real women, including fourteen biographies of Song women .
Edit intent: coherence
Original:  They correspond with the meditational techniques from the c. 4th-century Yellow Court Classic that were popular during the Tang (Despeux 2000 : 396).
Revised:  They correspond with the meditational techniques from the c. 4th-century Yellow Court Classic that were popular during the Tang .Despeux ( 2000 : 396).
Edit intent: fluency
Original:  They correspond with the meditational techniques from the c. 4th-century Yellow Court Classic that were popular during the Tang (Despeux 2000 : 396).
Revised:  They correspond with the meditational techniques from the c. 4th-century Yellow Court Classic that were popular during the Tang (Despeux 2000 ), p. 396.
Edit intent: clarity
Original:  This lengthy Chan Buddhism- influenced poem does not specifically mention anything female, but Qing Daoists associated its author with women's inner alchemical practices, and the text was accordingly included into collections on the subject (Despeux 2000: 396) .
Revised:  This lengthy Chan Buddhism- influenced poem does not specifically mention anything female, but Qing Daoists associated its author with women's inner alchemical practices, and the text was accordingly included into collections on the subject .
Edit intent: coherence
Original:  Since yin is associated with women and left while yang with men and right, the breath supposedly turns toward the left in men and toward the right in women (Despeux 2000 : 406).
Revised:  Since yin is associated with women and left while yang with men and right, the breath supposedly turns toward the left in men and toward the right in women .Despeux ( 2000 : 406).
Edit intent: fluency
Original:  Since yin is associated with women and left while yang with men and right, the breath supposedly turns toward the left in men and toward the right in women (Despeux 2000 : 406).
Revised:  Since yin is associated with women and left while yang with men and right, the breath supposedly turns toward the left in men and toward the right in women (Despeux 2000 ), p. 406.
Edit intent: clarity
Original:  The text shows some Tantric Buddhist influence, and presents ten rules specifically for women's practice, including techniques on how to intercept menstruation, breast massages, visualization of qi meridians in the body, and breath meditation exercises (Despeux 2000 : 397;
Revised:  The text shows some Tantric Buddhist influence, and presents ten rules specifically for women's practice, including techniques on how to intercept menstruation, breast massages, visualization of qi meridians in the body, and breath meditation exercises .Despeux ( 2000 : 397;
Edit intent: fluency
Original:  The text shows some Tantric Buddhist influence, and presents ten rules specifically for women's practice, including techniques on how to intercept menstruation, breast massages, visualization of qi meridians in the body, and breath meditation exercises (Despeux 2000 : 397;
Revised:  The text shows some Tantric Buddhist influence, and presents ten rules specifically for women's practice, including techniques on how to intercept menstruation, breast massages, visualization of qi meridians in the body, and breath meditation exercises (Despeux 2000 ), p. 397.(Despeux
Edit intent: coherence
Original:  2008: 173) .
Revised:  2008: 173) 
Edit intent: fluency
Original:  The text explains nine rules for the progressive transformation of the adept's body, including calming and purifying the spirit, increasing energy circulation through breast massages, eventually leading to the accumulation of wisdom, and formation of a new spiritual "body of light" within the adept's body (Despeux 2000 : 397-398).
Revised:  The text explains nine rules for the progressive transformation of the adept's body, including calming and purifying the spirit, increasing energy circulation through breast massages, eventually leading to the accumulation of wisdom, and formation of a new spiritual "body of light" within the adept's body .Despeux ( 2000 : 397-398).
Edit intent: fluency
Original:  The text explains nine rules for the progressive transformation of the adept's body, including calming and purifying the spirit, increasing energy circulation through breast massages, eventually leading to the accumulation of wisdom, and formation of a new spiritual "body of light" within the adept's body (Despeux 2000 : 397-398).
Revised:  The text explains nine rules for the progressive transformation of the adept's body, including calming and purifying the spirit, increasing energy circulation through breast massages, eventually leading to the accumulation of wisdom, and formation of a new spiritual "body of light" within the adept's body (Despeux 2000 ), pp. 397–398.
Edit intent: coherence
Original:  The materials consist of about twenty prose and poetry texts that outline the various major stages of the inner alchemical path, precisely describe the energy meridians, and make clear distinctions between men's and women's practices (Despeux 2000 : 398).
Revised:  The materials consist of about twenty prose and poetry texts that outline the various major stages of the inner alchemical path, precisely describe the energy meridians, and make clear distinctions between men's and women's practices .Despeux ( 2000 : 398).
Edit intent: fluency
Original:  The materials consist of about twenty prose and poetry texts that outline the various major stages of the inner alchemical path, precisely describe the energy meridians, and make clear distinctions between men's and women's practices (Despeux 2000 : 398).
Revised:  The materials consist of about twenty prose and poetry texts that outline the various major stages of the inner alchemical path, precisely describe the energy meridians, and make clear distinctions between men's and women's practices (Despeux 2000 ), p. 398.
Edit intent: clarity
Original:  Women adepts are supposed to purify their karma, repent their sins, and cultivate goodness, sincerity, filial piety, and proper wifely devotion (Despeux 2000: 398) .
Revised:  Women adepts are supposed to purify their karma, repent their sins, and cultivate goodness, sincerity, filial piety, and proper wifely devotion .
Edit intent: coherence
Original:  This luminous spirit leaves and re-enters the body, and then is further sublimated in the third stage to eventually merge back completely into cosmic emptiness (Despeux 2000: 406) .
Revised:  This luminous spirit leaves and re-enters the body, and then is further sublimated in the third stage to eventually merge back completely into cosmic emptiness .
Edit intent: coherence
Original:  Menstrual blood is sublimated into a "new blood" called the baifeng sui (白鳳髓, "white marrow of the phoenix"), which is refined into a higher level of spiritual power (Despeux 2000 : 406-407).
Revised:  Menstrual blood is sublimated into a "new blood" called the baifeng sui (白鳳髓, "white marrow of the phoenix"), which is refined into a higher level of spiritual power .Despeux ( 2000 : 406-407).
Edit intent: fluency
Original:  Menstrual blood is sublimated into a "new blood" called the baifeng sui (白鳳髓, "white marrow of the phoenix"), which is refined into a higher level of spiritual power (Despeux 2000 : 406-407).
Revised:  Menstrual blood is sublimated into a "new blood" called the baifeng sui (白鳳髓, "white marrow of the phoenix"), which is refined into a higher level of spiritual power (Despeux 2000 ), pp. 406–407.
Edit intent: fluency
Original:  When the wind of the Xun blows in the upper part, in the original Scarlet Palace [solar plexus], decapitate the periodic flow of blood so that it can never run again!" (Despeux 2000 : 407).
Revised:  When the wind of the Xun blows in the upper part, in the original Scarlet Palace [solar plexus], decapitate the periodic flow of blood so that it can never run again!" Despeux ( 2000 : 407).
Edit intent: fluency
Original:  When the wind of the Xun blows in the upper part, in the original Scarlet Palace [solar plexus], decapitate the periodic flow of blood so that it can never run again!" (Despeux 2000 : 407).
Revised:  When the wind of the Xun blows in the upper part, in the original Scarlet Palace [solar plexus], decapitate the periodic flow of blood so that it can never run again!" (Despeux 2000 ), p. 407.
Edit intent: coherence
Original:  He Lοngxiang's preface says, "In the case of women, we discuss breathing techniques but not embryonic practices" (Despeux 2000 : 402).
Revised:  He Lοngxiang's preface says, "In the case of women, we discuss breathing techniques but not embryonic practices" .Despeux ( 2000 : 402).
Edit intent: fluency
Original:  He Lοngxiang's preface says, "In the case of women, we discuss breathing techniques but not embryonic practices" (Despeux 2000 : 402).
Revised:  He Lοngxiang's preface says, "In the case of women, we discuss breathing techniques but not embryonic practices" (Despeux 2000 ), p. 402.
Edit intent: clarity
Original:  Early Daoist movements assimilated popular shamanistic practices, especially revealed texts and automatic writing, and yet also criticized shamans for heterodox worship and black magic (Despeux 2000 : 403).
Revised:  Early Daoist movements assimilated popular shamanistic practices, especially revealed texts and automatic writing, and yet also criticized shamans for heterodox worship and black magic .Despeux ( 2000 : 403).
Edit intent: fluency
Original:  Early Daoist movements assimilated popular shamanistic practices, especially revealed texts and automatic writing, and yet also criticized shamans for heterodox worship and black magic (Despeux 2000 : 403).
Revised:  Early Daoist movements assimilated popular shamanistic practices, especially revealed texts and automatic writing, and yet also criticized shamans for heterodox worship and black magic (Despeux 2000 ), p. 403.
Edit intent: clarity
Original:  As above and below are so far distant from each other, how can their traces [writings] be truly visible [to humans]?" (Despeux 2000: 403) .
Revised:  As above and below are so far distant from each other, how can their traces [writings] be truly visible [to humans]?" .
Edit intent: coherence