Thanks Bruce. Soft wrapping is off… so I don’t know if this can be fixed other than manually adding a space after each paragraph.
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Thus while the process of conventional description and organization of experience in terms mutually coherent to members of a community is by no means to be eliminated from the human repertoire of capacities, being necessary for human life, the doctrine of consciousness recommends that it be recognized as mental representation and that the ability to transcend attachment to mental constructions be cultivated. This is said to allow the development not only of extrasensory perceptions, but of expanded and enhanced descriptive abilities to meet the evolutionary needs of society as well. The practice of yoga now comes in as a means of actually making this detachment from mental construction a practical possibility. In order that this detachment not become nihilistic or otherwise aberrated, and that altered states of consciousness not merely be substitued as objects of fixation, the doctrine here introduces the principles of the relative and real natures of phenomena concealed beneath the conceptualized description. The relative or dependent nature is the nature of phenomena as products of interactions of conditions. A generalized example of this commonly used for illustration is the interaction of sense faculties, sense consciousnesses, and sense data. This is the raw material of the selection and organizational process of mental construction. Since the faculties, consciousnesses, and data cannot be apprehended in themselves, outside of their mutual interrelationship, there is no way of grasping their objective nature. Their existence as individual elements, therefore, boils down to a description--a relation of mind and mental object. Hence the principle of the real nature of phenomena states that the imagnied nature has no objective reality in the relative nature. This is what is sometimes called "emptiness." A classic simile is that of a red dye painted on a clear crystal, making it look like a ruby. The red dye represents the imagined or conceptualized nature imposed on the relative nature, represented by the crystal. The real nature is the nonexistence of actual "rubyness" in the crystal. Reflections of this doctrine are to be found thoughout Zen lore, and one of the major functions of Zen stories is to help to see through and break up meantal fixations. The Lankavatara-sutra likens the perceived world to waves in the ocean of consciousness. To get to know the real nature of things as they are in the state of "suchness" or "thusness," unpredicated reality, it is essential to still these waves of consciousness. The practice of methods of silencing the mind to see reality without the imposition of conditioned representation is well known in Zen Buddhism. This posed a drawback, however, which is also well represented both in Zen literature and in the writings of outside observers. From the external point of view, the drawback was that this exercise of quiescence gave the appearance of quietism, preventing understanding of the true scope of Zen action. Within Zen schools, emphasis on stilling the mind also led some to regard it as a goal, and successful stilling led some to remaind fixated on tranquillity, vitiating their capacity for further progress. In both cases the problem was one of confusing the means with the end. This confusion and its consequences are referred to repeatedly in Zen and other Buddhist lore throughout the ages. Little is known of the early Zen school in China, but in the record of a disciple of Bodhidharma's successor we can observe the emphasis on the Lankavatara-sutra and the doctrine of consciousness, as well as hints of future directions in Zen practice: The mind-seal of the founding teacher is not a matter of concentration on ascetic practice, which is merely an aid to the path. If you merge with the fundamental mind and make free use of its true light, then ascetic practice is like picking up earth and turning it into gold; but if you only work on ascetic practice and do not clarify the fundamental mind, thus being bound by aversion and attraction, then ascetic practice is like walking on a dangerous path on a dark night. If you want to clarify the fundamental mind, you should examine carefully--in the midst of sense impacts, before you produce thought and reflection, where does the mind go? Is it nonexistent? Is it existent? Not falling into being or nonbeing, or into any fixed location, the mindperal shines alone: it always thines on the world, without a particle of obstruction, without an instant of discontinuity. Therefore our founder also handed on the Lankavatara scripture, and said to my teach, 'As I see China, only this scripture can be used to seal the mind. If you practice in accord with it, you will be able to cross over the world.' Also, whenever my teacher finished lecturing he would say, "This scripture, after four generations, will turn into literalism and formalism. What a pity.'"
> On May 29, 2023, at 10:38 AM, Bruce Van Allen <[email protected]> wrote: > >>> if newlines were paragraph separators. > > > It’s easy to find each “\n” and replace it with with “\n\n", to provide space > between lines, but I have a feeling that’s not what you’re thinking of. > > Keep in mind that BBEdit is a text editor, not a word processor or page > layout app. In text, “\n” stands for a newline; but it doesn’t carry any of > the paragraph formatting that a word processor might provide via “space > before” or “space after” in its paragraph formatting controls. > > When I import text into an app like Affinity Publisher, Adobe InDesign, etc, > I rely on those apps to provide the paragraph formatting. > > Now, another newline issue can be that paragraphs themselves are > “hard-wrapped”, meaning that “\n" is used WITHIN paragraphs to make the lines > wrap. In those cases, my goal is usually to remove the “\n”s except where I > really want to end the line. That’s another easy find/replace op. BBEdit > provides controls to flip “soft wrapping" on/off, so I can see a whole long > line wrapped to a viewable width if necessary, but without inserting newlines > to make it wrap. > > But really, I’m guessing here what you both want. Examples? > > — Bruce > > _bruce__van_allen__santa_cruz_ca_ > > > >> On May 29, 2023, at 7:42 AM, Johnny Ragadoo <[email protected]> wrote: >> I'd like to learn how to do this, too. BBEdit would be a fantastic companion >> editor for desktop publishing apps like Affinity Publisher if newlines were >> paragraph separators. > >> On Saturday, May 27, 2023 at 6:40:55 AM UTC-5 Kim Mosley wrote: >> How do I add a space between paragraphs? It seems every line is showing \n? > > -- > This is the BBEdit Talk public discussion group. If you have a feature > request or need technical support, please email "[email protected]" > rather than posting here. Follow @bbedit on Twitter: > <https://twitter.com/bbedit> > --- > You received this message because you are subscribed to the Google Groups > "BBEdit Talk" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion on the web visit > https://groups.google.com/d/msgid/bbedit/A0DB5110-1BEA-40AF-B73D-88F19ECFA9AB%40cruzio.com. -- This is the BBEdit Talk public discussion group. If you have a feature request or need technical support, please email "[email protected]" rather than posting here. Follow @bbedit on Twitter: <https://twitter.com/bbedit> --- You received this message because you are subscribed to the Google Groups "BBEdit Talk" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion on the web visit https://groups.google.com/d/msgid/bbedit/DF48E0AB-FB27-4F14-81B9-8D6D51D35F4D%40gmail.com.
