wanyu/IteraTeR_v2 huggingface dataset:
Original:  When organized Daoism adapted the ancient practices of shamanesses, women Daoists took on important new roles and functions (Despeux 2000 : 403-404).
Revised:  When organized Daoism adapted the ancient practices of shamanesses, women Daoists took on important new roles and functions .Despeux ( 2000 : 403-404).
Edit intent: fluency
Original:  When organized Daoism adapted the ancient practices of shamanesses, women Daoists took on important new roles and functions (Despeux 2000 : 403-404).
Revised:  When organized Daoism adapted the ancient practices of shamanesses, women Daoists took on important new roles and functions (Despeux 2000 ), pp. 403–404.
Edit intent: clarity
Original:  In contrast to the sensual bedchamber arts, the ritual sex of Tianshi adepts was believed to result in formation of the Immortal Embryo, which benefits themselves as well as contributed to greater universal harmony (Despeux 2000 : 404).
Revised:  In contrast to the sensual bedchamber arts, the ritual sex of Tianshi adepts was believed to result in formation of the Immortal Embryo, which benefits themselves as well as contributed to greater universal harmony .Despeux ( 2000 : 404).
Edit intent: fluency
Original:  In contrast to the sensual bedchamber arts, the ritual sex of Tianshi adepts was believed to result in formation of the Immortal Embryo, which benefits themselves as well as contributed to greater universal harmony (Despeux 2000 : 404).
Revised:  In contrast to the sensual bedchamber arts, the ritual sex of Tianshi adepts was believed to result in formation of the Immortal Embryo, which benefits themselves as well as contributed to greater universal harmony (Despeux 2000 ), p. 404.
Edit intent: clarity
Original:  Thus, the rites of men and women are performed and the Dao of male and female is harmonized." (tr.
Revised:  Thus, the rites of men and women are performed and the Dao of male and female is harmonized." 
Edit intent: coherence
Original:  Despeux and Kohn  2003 : 106).
Revised:  Despeux and Kohn ( 2003 : 106).
Edit intent: fluency
Original:  Despeux and Kohn  2003 : 106).
Revised:  Despeux and Kohn 2003 ), p. 106.
Edit intent: fluency
Original:  Although the basic theme of sexual union is preserved, it is transposed into imaginary interactions with the divine (Despeux 2000 : 405).
Revised:  Although the basic theme of sexual union is preserved, it is transposed into imaginary interactions with the divine .Despeux ( 2000 : 405).
Edit intent: fluency
Original:  Although the basic theme of sexual union is preserved, it is transposed into imaginary interactions with the divine (Despeux 2000 : 405).
Revised:  Although the basic theme of sexual union is preserved, it is transposed into imaginary interactions with the divine (Despeux 2000 ), p. 405.
Edit intent: clarity
Original:  In both cases, the union's goal is the formation of an Immortal Embryo, the first sprout of the adept's spiritual rebirth (Despeux 2000 : 405).
Revised:  In both cases, the union's goal is the formation of an Immortal Embryo, the first sprout of the adept's spiritual rebirth .Despeux ( 2000 : 405).
Edit intent: fluency
Original:  In both cases, the union's goal is the formation of an Immortal Embryo, the first sprout of the adept's spiritual rebirth (Despeux 2000 : 405).
Revised:  In both cases, the union's goal is the formation of an Immortal Embryo, the first sprout of the adept's spiritual rebirth (Despeux 2000 ), p. 405.
Edit intent: clarity
Original:  Daoism consistently described such practices as improper and heterodox, even though they were covertly practiced within certain Daoist sects (Despeux 2000: 405) .
Revised:  Daoism consistently described such practices as improper and heterodox, even though they were covertly practiced within certain Daoist sects .
Edit intent: coherence
Original:  The reformer Kou Qianzhi (365-448), who probably influenced by the Buddhist model, established celibacy among the Northern Celestial Masters (Despeux 2000: 399) . Similarly, the Shangqing School emphasized that chastity was necessary for an adept to visualize deities.
Revised:  The reformer Kou Qianzhi (365-448), who probably influenced by the Buddhist model, established celibacy among the Northern Celestial Masters . Similarly, the Shangqing School emphasized that chastity was necessary for an adept to visualize deities.
Edit intent: coherence
Original:  After denunciation by his first wife, she joined the abbey, took the poet Wen Tingyun (812-870) as her lover, and became renowned as a leader in Tang poetry (Despeux 2000 : 400).
Revised:  After denunciation by his first wife, she joined the abbey, took the poet Wen Tingyun (812-870) as her lover, and became renowned as a leader in Tang poetry .Despeux ( 2000 : 400).
Edit intent: fluency
Original:  After denunciation by his first wife, she joined the abbey, took the poet Wen Tingyun (812-870) as her lover, and became renowned as a leader in Tang poetry (Despeux 2000 : 400).
Revised:  After denunciation by his first wife, she joined the abbey, took the poet Wen Tingyun (812-870) as her lover, and became renowned as a leader in Tang poetry (Despeux 2000 ), p. 400.
Edit intent: clarity
Original:  Monastic life in Quanzhen temples for both sexes was strictly regulated, and the daily schedule included periods for chanting classics, community work, and individual practices, including inner alchemical exercises (Despeux 2000 : 401).
Revised:  Monastic life in Quanzhen temples for both sexes was strictly regulated, and the daily schedule included periods for chanting classics, community work, and individual practices, including inner alchemical exercises .Despeux ( 2000 : 401).
Edit intent: fluency
Original:  Monastic life in Quanzhen temples for both sexes was strictly regulated, and the daily schedule included periods for chanting classics, community work, and individual practices, including inner alchemical exercises (Despeux 2000 : 401).
Revised:  Monastic life in Quanzhen temples for both sexes was strictly regulated, and the daily schedule included periods for chanting classics, community work, and individual practices, including inner alchemical exercises (Despeux 2000 ), p. 401.
Edit intent: clarity
Original:  Women in this Daoist school transmitted scriptures, taught methods, and served as initiators (Despeux 2008: 171) .
Revised:  Women in this Daoist school transmitted scriptures, taught methods, and served as initiators .
Edit intent: coherence
Original:  Tang Spring Excursion of Emperor Xuanzong's Court, by Zhang Xuan (713–755) The status of women in Daoism reached a peak during the Tang dynasty (618–907), particularly in the 8th century, when women formed one-third of the clergy (Despeux 2008: 171) .
Revised:  Tang Spring Excursion of Emperor Xuanzong's Court, by Zhang Xuan (713–755) The status of women in Daoism reached a peak during the Tang dynasty (618–907), particularly in the 8th century, when women formed one-third of the clergy .
Edit intent: coherence
Original:  A celebrated example of noble Daoist nuns was the elaborate 711 ordination ceremony of two imperial princesses, Xining (西寧) and Changlong (昌隆), the eighth and ninth daughters of Emperor Ruizong of Tang (r. 684-90) and sisters of Emperor Xuanzong (Despeux 2008: 172) .
Revised:  A celebrated example of noble Daoist nuns was the elaborate 711 ordination ceremony of two imperial princesses, Xining (西寧) and Changlong (昌隆), the eighth and ninth daughters of Emperor Ruizong of Tang (r. 684-90) and sisters of Emperor Xuanzong .
Edit intent: coherence
Original:  The lesser-known Qingwei (清微, Pure Subtlety) school, a tradition that emphasized therapy and exorcism, incorporated a local cult founded by the Daoist priestess Zu Shu (祖舒, fl. 889-904) from Lingling (near present-day Yongzhou, Hunan) (Despeux 2008: 172) .
Revised:  The lesser-known Qingwei (清微, Pure Subtlety) school, a tradition that emphasized therapy and exorcism, incorporated a local cult founded by the Daoist priestess Zu Shu (祖舒, fl. 889-904) from Lingling (near present-day Yongzhou, Hunan) .
Edit intent: coherence
Original:  For instance, He Xiangu (Immortal Maiden He), one of the Eight Immortals, whose cult was established between the Tang and Song dynasties (Despeux 2008: 172) .
Revised:  For instance, He Xiangu (Immortal Maiden He), one of the Eight Immortals, whose cult was established between the Tang and Song dynasties .
Edit intent: coherence
Original:  Her powers began to manifest after her death and she gradually grew into the protectress of women, children, and jitong (乩童, boy mediums) (Despeux 2008: 172) .
Revised:  Her powers began to manifest after her death and she gradually grew into the protectress of women, children, and jitong (乩童, boy mediums) .
Edit intent: coherence
Original:  Song bibliographies list her writings to include commentaries on various Daoist texts, including the Xishengjing (Scripture of Western Ascension) and Daodejing, and a long poem on neidan entitled Lingyuan dadao ge (靈源大道歌,  Song of the Great Dao, the Numinous Source ) (Despeux 2008: 172) .
Revised:  Song bibliographies list her writings to include commentaries on various Daoist texts, including the Xishengjing (Scripture of Western Ascension) and Daodejing, and a long poem on neidan entitled Lingyuan dadao ge (靈源大道歌, " Song of the Great Dao, the Numinous Source ) (Despeux 2008: 172) .
Edit intent: fluency
Original:  Song bibliographies list her writings to include commentaries on various Daoist texts, including the Xishengjing (Scripture of Western Ascension) and Daodejing, and a long poem on neidan entitled Lingyuan dadao ge (靈源大道歌,  Song of the Great Dao, the Numinous Source ) (Despeux 2008: 172) .
Revised:  Song bibliographies list her writings to include commentaries on various Daoist texts, including the Xishengjing (Scripture of Western Ascension) and Daodejing, and a long poem on neidan entitled Lingyuan dadao ge (靈源大道歌, Song of the Great Dao, the Numinous Source ") .
Edit intent: coherence
Original:  The image of women became more complex in Qing sectarianism, which witnessed a revival of the tendency to honor women as matriarchs (Despeux 2008: 172) .
Revised:  The image of women became more complex in Qing sectarianism, which witnessed a revival of the tendency to honor women as matriarchs .
Edit intent: coherence
Original:  Beginning in the Tang period, the growth and reputation of the cults depended on their recognition by official Daoist institutions, learned circles, and the imperial court (Despeux 2008: 172) .
Revised:  Beginning in the Tang period, the growth and reputation of the cults depended on their recognition by official Daoist institutions, learned circles, and the imperial court .
Edit intent: coherence
Original:  The cult of Bixia yuanjun (碧霞元君, Goddess of the Morning Clouds) began in the Song with the discovery of a statue on Mount Tai, and during the Ming she was venerated as the daughter of Dongyue dadi (東岳大帝, Great Deity of Mount Tai), and merciful helper of dead souls (Naquin 1992: 334-345) .
Revised:  The cult of Bixia yuanjun (碧霞元君, Goddess of the Morning Clouds) began in the Song with the discovery of a statue on Mount Tai, and during the Ming she was venerated as the daughter of Dongyue dadi (東岳大帝, Great Deity of Mount Tai), and merciful helper of dead souls .
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.
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: fluency
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.
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: fluency
Original:  The Mazu cult began in Fujian at the end of the 10th century, and by the 13th had spread throughout the maritime coastal provinces of Guangdong, Zhejiang, Jiangsu, and Anhui (Despeux 2008: 172) .
Revised:  The Mazu cult began in Fujian at the end of the 10th century, and by the 13th had spread throughout the maritime coastal provinces of Guangdong, Zhejiang, Jiangsu, and Anhui .
Edit intent: coherence
Original:  Hagiographies Daoist biographical compilations, dating back to the c. 2nd century CE Liexian zhuan and 4th century Shenxian zhuan, generally include hagiographies of both men and women, but there are two works dealing exclusively with the lives of women in Daoism (Despeux 2008: 173) .
Revised:  Hagiographies Daoist biographical compilations, dating back to the c. 2nd century CE Liexian zhuan and 4th century Shenxian zhuan, generally include hagiographies of both men and women, but there are two works dealing exclusively with the lives of women in Daoism .
Edit intent: coherence
Original:  Only the destinies of kings, sages, men of enlightenment, immortals and men of Dao are cared for by the Lord of the Nine Heavens." (tr. Greatrex 1987: 78).
Revised:  Only the destinies of kings, sages, men of enlightenment, immortals and men of Dao are cared for by the Lord of the Nine Heavens." 
Edit intent: coherence
Original:  Cao Wenyi's 12th-century Lingyuan dadao ge (靈源大道歌,  Song of the Great Dao of the Numinous Source  ) is also attributed to He Xiangu, the only female of the Eight Immortals.
Revised:  Cao Wenyi's 12th-century Lingyuan dadao ge (靈源大道歌, " Song of the Great Dao of the Numinous Source ) is also attributed to He Xiangu, the only female of the Eight Immortals.
Edit intent: fluency
Original:  Cao Wenyi's 12th-century Lingyuan dadao ge (靈源大道歌,  Song of the Great Dao of the Numinous Source  ) is also attributed to He Xiangu, the only female of the Eight Immortals.
Revised:  Cao Wenyi's 12th-century Lingyuan dadao ge (靈源大道歌, Song of the Great Dao of the Numinous Source " ) is also attributed to He Xiangu, the only female of the Eight Immortals.
Edit intent: fluency
Original:  These texts are generally attributed to both male and female divinities and said to have been transmitted through spirit-writing (Despeux 2008: 173) .
Revised:  These texts are generally attributed to both male and female divinities and said to have been transmitted through spirit-writing .
Edit intent: coherence
Original: Despeux (2000), p. 397. (Despeux 2008: 173) Second, the Niwan Li zushi nüzong shuangxiu baofa (泥丸李祖師女宗雙修寶筏, "Precious Raft of Women's Double Cultivation According to Master Li Niwan"), subtitled Nügong zhinan (女功指南, "A Compass of Women's Practice"), was also revealed to Li in 1795.
Revised: Despeux (2000), p. 397. Second, the Niwan Li zushi nüzong shuangxiu baofa (泥丸李祖師女宗雙修寶筏, "Precious Raft of Women's Double Cultivation According to Master Li Niwan"), subtitled Nügong zhinan (女功指南, "A Compass of Women's Practice"), was also revealed to Li in 1795.
Edit intent: coherence
Original:  He Longxiang's (賀龍驤) Nüdan hebian (女丹合編, Collected Works on Inner Alchemy for Women) was included in the 1906 edition Daozang jiyao (道藏輯要,  Essentials of the Daoist Canon  ).
Revised:  He Longxiang's (賀龍驤) Nüdan hebian (女丹合編, Collected Works on Inner Alchemy for Women) was included in the 1906 edition Daozang jiyao (道藏輯要, " Essentials of the Daoist Canon ).
Edit intent: fluency
Original:  He Longxiang's (賀龍驤) Nüdan hebian (女丹合編, Collected Works on Inner Alchemy for Women) was included in the 1906 edition Daozang jiyao (道藏輯要,  Essentials of the Daoist Canon  ).
Revised:  He Longxiang's (賀龍驤) Nüdan hebian (女丹合編, Collected Works on Inner Alchemy for Women) was included in the 1906 edition Daozang jiyao (道藏輯要, Essentials of the Daoist Canon " ).
Edit intent: fluency
Original:  The Nü jindan fayao (女金丹法要,  Essential Methods of Women's Golden Elixir  ), by Fu Jinquan (傅金銓, 1765-1844), mostly consists of poems and prose texts revealed by Sun Bu'er through planchette writing.
Revised:  The Nü jindan fayao (女金丹法要, " Essential Methods of Women's Golden Elixir ), by Fu Jinquan (傅金銓, 1765-1844), mostly consists of poems and prose texts revealed by Sun Bu'er through planchette writing.
Edit intent: fluency
Original:  The Nü jindan fayao (女金丹法要,  Essential Methods of Women's Golden Elixir  ), by Fu Jinquan (傅金銓, 1765-1844), mostly consists of poems and prose texts revealed by Sun Bu'er through planchette writing.
Revised:  The Nü jindan fayao (女金丹法要, Essential Methods of Women's Golden Elixir " ), by Fu Jinquan (傅金銓, 1765-1844), mostly consists of poems and prose texts revealed by Sun Bu'er through planchette writing.
Edit intent: fluency
Original:  Fu Jinquan also compiled nüdan texts in the early 19th century collection Daoshu shiqi zhong (道書十七種,  Seventeen Books on the Dao ) (Despeux 2008: 173) .
Revised:  Fu Jinquan also compiled nüdan texts in the early 19th century collection Daoshu shiqi zhong (道書十七種, " Seventeen Books on the Dao ) (Despeux 2008: 173) .
Edit intent: fluency
Original:  Fu Jinquan also compiled nüdan texts in the early 19th century collection Daoshu shiqi zhong (道書十七種,  Seventeen Books on the Dao ) (Despeux 2008: 173) .
Revised:  Fu Jinquan also compiled nüdan texts in the early 19th century collection Daoshu shiqi zhong (道書十七種, Seventeen Books on the Dao ") .
Edit intent: coherence
Original:  Since Zigu died on the fifteenth of the first lunar month, that became her feast day, when she would descend into entranced women followers and answer their questions (Maspero 1981: 135-137) .
Revised:  Since Zigu died on the fifteenth of the first lunar month, that became her feast day, when she would descend into entranced women followers and answer their questions .
Edit intent: coherence
Original:  Some stressed strict celibacy, others mystically married celestial partners, and still others practiced communal ritual intercourse (Despeux 2008: 173) .
Revised:  Some stressed strict celibacy, others mystically married celestial partners, and still others practiced communal ritual intercourse .
Edit intent: coherence
Original:  Women in the movement played key organizational roles and were essential in the guodu (過度, "rites of passage") sexual initiation, which went back to ancient fangzhong shu (房中術, "bedchamber arts") longevity techniques, and to shamans' ecstatic unions with the divine (Wile 1992).
Revised:  Women in the movement played key organizational roles and were essential in the guodu (過度, "rites of passage") sexual initiation, which went back to ancient fangzhong shu (房中術, "bedchamber arts") longevity techniques, and to shamans' ecstatic unions with the divine .Wile ( 1992).
Edit intent: fluency
Original:  legends say that she never had a husband, but liked to copulate with young boys (Wile 1992 : 102-103).
Revised:  legends say that she never had a husband, but liked to copulate with young boys .Wile ( 1992 : 102-103).
Edit intent: fluency
Original:  legends say that she never had a husband, but liked to copulate with young boys (Wile 1992 : 102-103).
Revised:  legends say that she never had a husband, but liked to copulate with young boys (Wile 1992 ), pp. 102–103.
Edit intent: clarity
Original:  others preferred family life, such as Li Bo (季播) who presented a memorial to the emperor in the early 7th century recommending that he not prohibit Daoist clergy from marrying (Maspero 1981 : 411, 425).
Revised:  others preferred family life, such as Li Bo (季播) who presented a memorial to the emperor in the early 7th century recommending that he not prohibit Daoist clergy from marrying .Maspero ( 1981 : 411, 425).
Edit intent: fluency
Original:  others preferred family life, such as Li Bo (季播) who presented a memorial to the emperor in the early 7th century recommending that he not prohibit Daoist clergy from marrying (Maspero 1981 : 411, 425).
Revised:  others preferred family life, such as Li Bo (季播) who presented a memorial to the emperor in the early 7th century recommending that he not prohibit Daoist clergy from marrying (Maspero 1981 ), pp. 411, 425).
Edit intent: clarity
Original:  others preferred family life, such as Li Bo (季播) who presented a memorial to the emperor in the early 7th century recommending that he not prohibit Daoist clergy from marrying (Maspero 1981 : 411, 425).
Revised:  others preferred family life, such as Li Bo (季播) who presented a memorial to the emperor in the early 7th century recommending that he not prohibit Daoist clergy from marrying (Maspero 1981 : 411, 425.
Edit intent: fluency
Original:  When the Quanzhen school spread throughout north China, they established many guan  especially for women, and supported those who had lost family support.
Revised:  When the Quanzhen school spread throughout north China, they established many guan '' especially for women, and supported those who had lost family support.
Edit intent: fluency
Original:  Maspero, Henri (1981), Taoism and Chinese Religion, tr. by Frank A. Kierman Jr. of 1971%DIFDELCMD < ] %%% Le Taoisme et les Religions Chinoises, University of Massachusetts Press.
Revised:  Maspero, Henri (1981), Taoism and Chinese Religion, tr. by Frank A. Kierman Jr. of %DIFDELCMD < ] %%% Le Taoisme et les Religions Chinoises, University of Massachusetts Press.
Edit intent: fluency
Original:  Further reading External links Gender in Chinese Philosophy, Internet Encyclopedia of Philosophy Women in the Taoist Tradition: A Historical Survey , Russell Kirkland Chapter Four  Women of Taoism , Timothy Conway
Revised:  External links Gender in Chinese Philosophy, Internet Encyclopedia of Philosophy Women in the Taoist Tradition: A Historical Survey , Russell Kirkland Chapter Four Women of Taoism , Timothy Conway
Edit intent: coherence
Original:  Further reading External links Gender in Chinese Philosophy, Internet Encyclopedia of Philosophy Women in the Taoist Tradition: A Historical Survey , Russell Kirkland Chapter Four  Women of Taoism , Timothy Conway
Revised:  Further reading External links Gender in Chinese Philosophy, Internet Encyclopedia of Philosophy Women in the Taoist Tradition: A Historical Survey by Russell Kirkland Chapter Four Women of Taoism , Timothy Conway
Edit intent: coherence
Original:  Further reading External links Gender in Chinese Philosophy, Internet Encyclopedia of Philosophy Women in the Taoist Tradition: A Historical Survey , Russell Kirkland Chapter Four  Women of Taoism , Timothy Conway
Revised:  Further reading External links Gender in Chinese Philosophy, Internet Encyclopedia of Philosophy Women in the Taoist Tradition: A Historical Survey , Russell Kirkland Chapter Four : Women of Taoism , Timothy Conway
Edit intent: fluency
Original:  Further reading External links Gender in Chinese Philosophy, Internet Encyclopedia of Philosophy Women in the Taoist Tradition: A Historical Survey , Russell Kirkland Chapter Four  Women of Taoism , Timothy Conway
Revised:  Further reading External links Gender in Chinese Philosophy, Internet Encyclopedia of Philosophy Women in the Taoist Tradition: A Historical Survey , Russell Kirkland Chapter Four Women of Taoism by Timothy Conway
Edit intent: fluency
Original:   Metaphors we Experiment with in Multimodal Ethnography".
Revised:  " Metaphors we Experiment with in Multimodal Ethnography".
Edit intent: fluency