wanyu/IteraTeR_v2 huggingface dataset:
Original:  The Daoist ritualist Zhang Wanfu (張萬福) described the princesses' splendiferous 14-day ordination rite, and noted the widespread criticism from ministers and officials about the high costs (Benn 1991:148-151) .
Revised:  The Daoist ritualist Zhang Wanfu (張萬福) described the princesses' splendiferous 14-day ordination rite, and noted the widespread criticism from ministers and officials about the high costs .
Edit intent: clarity
Original:  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 (Berthier 1988).
Revised:  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 ).<ref>
Edit intent: coherence
Original:  }} References Benn, Charles D. (1991), The Cavern Mystery Transmission: A Taoist Ordination Rite of A.D. 711, University of Hawaii Press.
Revised:  }}</ref> References Benn, Charles D. (1991), The Cavern Mystery Transmission: A Taoist Ordination Rite of A.D. 711, University of Hawaii Press.
Edit intent: coherence
Original:  Wile, Douglas (1992), Art of the Bedchamber: The Chinese Sexology Classics Including Women's Solo Meditation Texts  , State University of New York Press.
Revised:  Wile, Douglas (1992), Art of the Bedchamber: The Chinese Sexology Classics Including Women's Solo Meditation Texts '' , State University of New York Press.
Edit intent: fluency
Original:  Her worship peaked during the Tang period, when she emerged particularly as the protectress of women, and was revered as the representative of the female ideal (Cahill 1993) . Since the Song dynasty, Xiwang mu's cult in official Daoism has been increasingly supplanted by that of other goddesses.
Revised:  Her worship peaked during the Tang period, when she emerged particularly as the protectress of women, and was revered as the representative of the female ideal . Since the Song dynasty, Xiwang mu's cult in official Daoism has been increasingly supplanted by that of other goddesses.
Edit intent: coherence
Original:  Her hagiography says that she attained the Dao on Mount Heng, which at the time was a highly active center of both Buddhist and Daoist practices (Faure 1987) .
Revised:  Her hagiography says that she attained the Dao on Mount Heng, which at the time was a highly active center of both Buddhist and Daoist practices .
Edit intent: coherence
Original:  Later Qingwei followers placed Zu at the head of their "patriarchal" lineage, which Chen Cai (陳采) first constructed in the 13th-century Qingwei xianpu (清微仙普,  Account of the Immortals of Pure Subtlety ) (Boltz 1987: 38-39) . According to Catherine Despeux, Zu Shu seems more like a southern shaman than a religious visionary.
Revised:  Later Qingwei followers placed Zu at the head of their "patriarchal" lineage, which Chen Cai (陳采) first constructed in the 13th-century Qingwei xianpu (清微仙普, " Account of the Immortals of Pure Subtlety ) (Boltz 1987: 38-39) . According to Catherine Despeux, Zu Shu seems more like a southern shaman than a religious visionary.
Edit intent: fluency
Original:  Later Qingwei followers placed Zu at the head of their "patriarchal" lineage, which Chen Cai (陳采) first constructed in the 13th-century Qingwei xianpu (清微仙普,  Account of the Immortals of Pure Subtlety ) (Boltz 1987: 38-39) . According to Catherine Despeux, Zu Shu seems more like a southern shaman than a religious visionary.
Revised:  Later Qingwei followers placed Zu at the head of their "patriarchal" lineage, which Chen Cai (陳采) first constructed in the 13th-century Qingwei xianpu (清微仙普, Account of the Immortals of Pure Subtlety ") . According to Catherine Despeux, Zu Shu seems more like a southern shaman than a religious visionary.
Edit intent: coherence
Original:  She was born into a powerful local family in Ninghai in Shandong, received a literary education, and married Ma Yu (馬鈺, 1123-1183) who also became one of the seven masters (Cleary 1989) .
Revised:  She was born into a powerful local family in Ninghai in Shandong, received a literary education, and married Ma Yu (馬鈺, 1123-1183) who also became one of the seven masters .
Edit intent: coherence
Original:  One of them is the Buddhist goddess Marici, the personification of light and daughter of the creator god Brahma who rules destiny (Getty 1962: 132-134) .
Revised:  One of them is the Buddhist goddess Marici, the personification of light and daughter of the creator god Brahma who rules destiny .
Edit intent: coherence
Original:  Shangqing adepts sought to transcend mundane sexual union and move into the invisible realm, through the mediation of celestial partners and divine marriages (Cahill 1992) . References Boltz, Judith M. (1987), A Survey of Taoist Literature: Tenth to Seventeenth Centuries, University of California, China Research Monograph 32.
Revised:  Shangqing adepts sought to transcend mundane sexual union and move into the invisible realm, through the mediation of celestial partners and divine marriages . References Boltz, Judith M. (1987), A Survey of Taoist Literature: Tenth to Seventeenth Centuries, University of California, China Research Monograph 32.
Edit intent: coherence
Original:  Getty, Alice (1962) 1914%DIFDELCMD < ]%%% , The Gods of Northern Buddhism, Charles Tuttle.
Revised:  Getty, Alice (1962) %DIFDELCMD < ]%%% , The Gods of Northern Buddhism, Charles Tuttle.
Edit intent: fluency
Original:  Getty, Alice (1962) 1914%DIFDELCMD < ]%%% , The Gods of Northern Buddhism, Charles Tuttle.
Revised:  Getty, Alice (1962) 1914%DIFDELCMD < ]%%% 
Edit intent: coherence
Original: Dehua porcelain statue of the Taoist goddess Doumu (Dipper Mother), adapted from the Buddhist deva Marici, 18th century (Little 2000: 283).
Revised: Dehua porcelain statue of the Taoist goddess Doumu (Dipper Mother), adapted from the Buddhist deva Marici, 18th century 
Edit intent: coherence
Original:  According to a Six Dynasties ' text, the Tianshi School distinguished five different types of women suited to become Daoist practitioners: young unmarried girls, women unable to marry due to an inauspicious horoscope, women forced into marriage, widows, and rejected wives (Overmyer 1991: 99-101) .
Revised:  According to a Six Dynasties text, the Tianshi School distinguished five different types of women suited to become Daoist practitioners: young unmarried girls, women unable to marry due to an inauspicious horoscope, women forced into marriage, widows, and rejected wives (Overmyer 1991: 99-101) .
Edit intent: fluency
Original:  According to a Six Dynasties ' text, the Tianshi School distinguished five different types of women suited to become Daoist practitioners: young unmarried girls, women unable to marry due to an inauspicious horoscope, women forced into marriage, widows, and rejected wives (Overmyer 1991: 99-101) .
Revised:  According to a Six Dynasties ' text, the Tianshi School distinguished five different types of women suited to become Daoist practitioners: young unmarried girls, women unable to marry due to an inauspicious horoscope, women forced into marriage, widows, and rejected wives .
Edit intent: coherence
Original:  The illustrations have been long lost, but the book is "full of therapy and pharmacy, throwing valuable light on the borderline between medicine and Taoist physiological alchemy" (Needham and Lu 1983: 82) .
Revised:  The illustrations have been long lost, but the book is "full of therapy and pharmacy, throwing valuable light on the borderline between medicine and Taoist physiological alchemy" .
Edit intent: coherence
Original:  Shamans communicated with the divine world, serving as diviners, diagnosticians, healers, exorcists, and zhaohun summoners of souls (Hawkes 1985) . 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:  Shamans communicated with the divine world, serving as diviners, diagnosticians, healers, exorcists, and zhaohun summoners of souls . 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: clarity
Original:  An early example is the c. 2nd-century CE Taipingjing (Scripture of Great Peace) that describes itself as a tianshu (天書, "celestial book") (Overmyer and Jordan 1986: 37) .
Revised:  An early example is the c. 2nd-century CE Taipingjing (Scripture of Great Peace) that describes itself as a tianshu (天書, "celestial book") .
Edit intent: coherence
Original:  After this time, she became the object of an important cult which, especially under the Tang (Schafer 1977) became prominent among women Daoists and spread throughout China (Strickmann 1979: 142) .
Revised:  After this time, she became the object of an important cult which, especially under the Tang became prominent among women Daoists and spread throughout China (Strickmann 1979: 142) .
Edit intent: coherence
Original:  After this time, she became the object of an important cult which, especially under the Tang (Schafer 1977) became prominent among women Daoists and spread throughout China (Strickmann 1979: 142) .
Revised:  After this time, she became the object of an important cult which, especially under the Tang (Schafer 1977) became prominent among women Daoists and spread throughout China .
Edit intent: coherence
Original:  More than ten imperial daughters became ordained Daoists and converted their residences into convents (Schafer 1985: 1) . Separated from the Chinese social order through their religious conversion, the women could both maintain their political influence and avoid palace intrigues.
Revised:  More than ten imperial daughters became ordained Daoists and converted their residences into convents . Separated from the Chinese social order through their religious conversion, the women could both maintain their political influence and avoid palace intrigues.
Edit intent: coherence
Original:  Yang Guifei (Most Honorable Consort Yang), the beloved concubine of Emperor Xuanzong, was married to Li Mao, the emperor's eighteenth son , who she left by becoming a Daoist nun in 745, which then allowed her to enter Xuanzong's imperial harem (Schafer 1978) .
Revised:  Yang Guifei (Most Honorable Consort Yang), the beloved concubine of Emperor Xuanzong, was married to Li Mao, the emperor's eighteenth son ; she left him by becoming a Daoist nun in 745, which then allowed her to enter Xuanzong's imperial harem (Schafer 1978) .
Edit intent: clarity
Original:  Yang Guifei (Most Honorable Consort Yang), the beloved concubine of Emperor Xuanzong, was married to Li Mao, the emperor's eighteenth son , who she left by becoming a Daoist nun in 745, which then allowed her to enter Xuanzong's imperial harem (Schafer 1978) .
Revised:  Yang Guifei (Most Honorable Consort Yang), the beloved concubine of Emperor Xuanzong, was married to Li Mao, the emperor's eighteenth son , who she left by becoming a Daoist nun in 745, which then allowed her to enter Xuanzong's imperial harem .
Edit intent: coherence
Original:  While local cults had always flourished in the north and northwest of China, they predominantly began in the maritime and central regions of the east and south where divine women, including goddesses, shamanesses, and cultic founders, grew in stature and often became objects of pilgrimages undertaken equally by men and women (Schafer 1973)
Revised:  While local cults had always flourished in the north and northwest of China, they predominantly began in the maritime and central regions of the east and south where divine women, including goddesses, shamanesses, and cultic founders, grew in stature and often became objects of pilgrimages undertaken equally by men and women 
Edit intent: coherence
Original:  The 1834 Gu Shuyinlou cangshu (古書隱樓藏書,  Collection of the Ancient Hidden Pavilion of Books  ), edited by Min Yide (閔一得), contains two consecutive works about women's internal alchemy.
Revised:  The 1834 Gu Shuyinlou cangshu (古書隱樓藏書, " Collection of the Ancient Hidden Pavilion of Books ), edited by Min Yide (閔一得), contains two consecutive works about women's internal alchemy.
Edit intent: fluency
Original:  The 1834 Gu Shuyinlou cangshu (古書隱樓藏書,  Collection of the Ancient Hidden Pavilion of Books  ), edited by Min Yide (閔一得), contains two consecutive works about women's internal alchemy.
Revised:  The 1834 Gu Shuyinlou cangshu (古書隱樓藏書, Collection of the Ancient Hidden Pavilion of Books " ), edited by Min Yide (閔一得), contains two consecutive works about women's internal alchemy.
Edit intent: fluency
Original:  First, the Xiwang mu nüxiu zhengtu shize (西王母女修正途十則,  Ten Principles of the Queen Mother of the West on the Correct Path of Female Cultivation  , tr.
Revised:  First, the Xiwang mu nüxiu zhengtu shize (西王母女修正途十則, " Ten Principles of the Queen Mother of the West on the Correct Path of Female Cultivation , tr.
Edit intent: fluency
Original:  First, the Xiwang mu nüxiu zhengtu shize (西王母女修正途十則,  Ten Principles of the Queen Mother of the West on the Correct Path of Female Cultivation  , tr.
Revised:  First, the Xiwang mu nüxiu zhengtu shize (西王母女修正途十則, Ten Principles of the Queen Mother of the West on the Correct Path of Female Cultivation " , tr.
Edit intent: fluency
Original:  The original title was Nü jindan jue (女金丹訣,  Women's Formula of the Golden Elixir  ).
Revised:  The original title was Nü jindan jue (女金丹訣, " Women's Formula of the Golden Elixir ).
Edit intent: fluency
Original:  The original title was Nü jindan jue (女金丹訣,  Women's Formula of the Golden Elixir  ).
Revised:  The original title was Nü jindan jue (女金丹訣, Women's Formula of the Golden Elixir " ).
Edit intent: fluency
Original:  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:  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: fluency
Original:  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:  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: fluency
Original:  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:  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: fluency
Original:  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:  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: fluency
Original:  Sexual practices The Daoist spectrum of sexual activities ranged widely across schools , some stressed strict celibacy, others mystically married celestial partners, and still others practiced communal ritual intercourse (Despeux 2008: 173).
Revised:  Sexual practices The Daoist spectrum of sexual activities ranged widely across schools . Some stressed strict celibacy, others mystically married celestial partners, and still others practiced communal ritual intercourse (Despeux 2008: 173).
Edit intent: fluency
Original:  Daoxuan's 644 Guang hongming ji (廣弘明集,  Expanded Collection on the Propagation and Clarification [of Buddhism]  ) says, "During the rituals held at new and full moon, Daoists attend on their preceptor in their private chambers.
Revised:  Daoxuan's 644 Guang hongming ji (廣弘明集, " Expanded Collection on the Propagation and Clarification [of Buddhism] ) says, "During the rituals held at new and full moon, Daoists attend on their preceptor in their private chambers.
Edit intent: fluency
Original:  Daoxuan's 644 Guang hongming ji (廣弘明集,  Expanded Collection on the Propagation and Clarification [of Buddhism]  ) says, "During the rituals held at new and full moon, Daoists attend on their preceptor in their private chambers.
Revised:  Daoxuan's 644 Guang hongming ji (廣弘明集, Expanded Collection on the Propagation and Clarification [of Buddhism] " ) says, "During the rituals held at new and full moon, Daoists attend on their preceptor in their private chambers.
Edit intent: fluency
Original:  For instance, the Queen Mother of the West attained Daoist immortality by nurturing her yin essence . Legends say that she never had a husband, but liked to copulate with young boys (Wile 1992: 102-103).
Revised:  For instance, the Queen Mother of the West attained Daoist immortality by nurturing her yin essence ; legends say that she never had a husband, but liked to copulate with young boys (Wile 1992: 102-103).
Edit intent: fluency
Original:  Although the Shangqing founder Tao Hongjing (456-536) was celibate, the Maoshan institutions that he directed provided housing for adepts of both sexes and their children (Strickmann 1978: 471) .
Revised:  Although the Shangqing founder Tao Hongjing (456-536) was celibate, the Maoshan institutions that he directed provided housing for adepts of both sexes and their children .
Edit intent: coherence
Original:  The Quanzhen (Complete Perfection) School uses daogu (道姑, "ladies of the Dao") in reference to both convent nuns and devout laity (Despeux 2000: 384, 2008: 171).
Revised:  The Quanzhen (Complete Perfection) School uses daogu (道姑, "ladies of the Dao") in reference to both convent nuns and devout laity .(Despeux 2008: 171).
Edit intent: coherence
Original:  Sources from the Warring States period (475-221 BCE) associate the Queen Mother with shamanistic traditions, such as her familiar the three-legged crow, and her peaches of immortality orchard (Despeux 2000 : 386).
Revised:  Sources from the Warring States period (475-221 BCE) associate the Queen Mother with shamanistic traditions, such as her familiar the three-legged crow, and her peaches of immortality orchard .Despeux ( 2000 : 386).
Edit intent: fluency
Original:  Sources from the Warring States period (475-221 BCE) associate the Queen Mother with shamanistic traditions, such as her familiar the three-legged crow, and her peaches of immortality orchard (Despeux 2000 : 386).
Revised:  Sources from the Warring States period (475-221 BCE) associate the Queen Mother with shamanistic traditions, such as her familiar the three-legged crow, and her peaches of immortality orchard (Despeux 2000 ), p. 386.
Edit intent: clarity
Original:  During the Han dynasty (206 BCE–220 CE), people believed that the Queen Mother could protect them from disease and death, and she became the central figure worshiped by a peasant cult that arose in Shandong and swept through the country in 3 BCE (Despeux and Kohn 2003: 27) . Xiwang mu became known as the goddess of epidemics who resided in the west on Kunlun Mountain and ruled over the demons of pestilence.
Revised:  During the Han dynasty (206 BCE–220 CE), people believed that the Queen Mother could protect them from disease and death, and she became the central figure worshiped by a peasant cult that arose in Shandong and swept through the country in 3 BCE . Xiwang mu became known as the goddess of epidemics who resided in the west on Kunlun Mountain and ruled over the demons of pestilence.
Edit intent: coherence
Original:  Descending onto the altar during séances, under the Ming and Qing she took on the title Wusheng Laomu (無生老母, Unborn Venerable Mother), and still remains a key goddess worshiped by women, especially in popular settings (Despeux 2000 : 387).
Revised:  Descending onto the altar during séances, under the Ming and Qing she took on the title Wusheng Laomu (無生老母, Unborn Venerable Mother), and still remains a key goddess worshiped by women, especially in popular settings .Despeux ( 2000 : 387).
Edit intent: fluency
Original:  Descending onto the altar during séances, under the Ming and Qing she took on the title Wusheng Laomu (無生老母, Unborn Venerable Mother), and still remains a key goddess worshiped by women, especially in popular settings (Despeux 2000 : 387).
Revised:  Descending onto the altar during séances, under the Ming and Qing she took on the title Wusheng Laomu (無生老母, Unborn Venerable Mother), and still remains a key goddess worshiped by women, especially in popular settings (Despeux 2000 ), p. 387.
Edit intent: clarity
Original:  Married to a leading Tianshi officer, Wei Huacun became a respected jijiu (祭酒, libationer), which means that she received a thorough religious education in the organization, including sexual rites of passage and the reception of official registers (Despeux 2000 : 388).
Revised:  Married to a leading Tianshi officer, Wei Huacun became a respected jijiu (祭酒, libationer), which means that she received a thorough religious education in the organization, including sexual rites of passage and the reception of official registers .Despeux ( 2000 : 388).
Edit intent: fluency
Original:  Married to a leading Tianshi officer, Wei Huacun became a respected jijiu (祭酒, libationer), which means that she received a thorough religious education in the organization, including sexual rites of passage and the reception of official registers (Despeux 2000 : 388).
Revised:  Married to a leading Tianshi officer, Wei Huacun became a respected jijiu (祭酒, libationer), which means that she received a thorough religious education in the organization, including sexual rites of passage and the reception of official registers (Despeux 2000 ), p. 388.
Edit intent: clarity
Original:  The same pattern also held true for other Daoist schools and periods, especially during the Tang dynasty (Despeux 2000 : 385).
Revised:  The same pattern also held true for other Daoist schools and periods, especially during the Tang dynasty .Despeux ( 2000 : 385).
Edit intent: fluency
Original:  The same pattern also held true for other Daoist schools and periods, especially during the Tang dynasty (Despeux 2000 : 385).
Revised:  The same pattern also held true for other Daoist schools and periods, especially during the Tang dynasty (Despeux 2000 ), p. 385.
Edit intent: clarity
Original:  Women thus constituted an important part of the Daoist clergy as it was recognized officially (Despeux 2000: 388) .
Revised:  Women thus constituted an important part of the Daoist clergy as it was recognized officially .
Edit intent: coherence
Original:  They economically benefited from their new status, enjoying a remarkable degree of personal freedom for a Tang woman, often led a licentious life, traveled extensively, and devoted themselves to the arts (Despeux 2000: 388) .
Revised:  They economically benefited from their new status, enjoying a remarkable degree of personal freedom for a Tang woman, often led a licentious life, traveled extensively, and devoted themselves to the arts .
Edit intent: coherence