The Golden Orb of Love

This should be called the heart of sutras rather than a heart sutra. Very little in the sutra refers to the heart, love, compassion or meta bhavana. Here are some excllent explanation of the sutra. prajna paramita hridaya sutra (perfect wisdom heart sutra) aryavalokitesvaro bodhisattvo (Saintly Avalokateshvara bodhisattva) gambhiram prajnaparamita caryam caramano vyavalokayati (deep perfect wisdom action perform luminously) sma panca skandhas tams ca sva bhava sunyam (saw five bundles them own nature empty) THEIR EMPTY NATURE pasyati sma iha sariputra (crossed beyond all suffering and difficulty. Shariputra:) rupam sunyata (...) va rupam rupan na prithak (form emptiness evidently form form not different) THIS EMPTY NATURE OF IMAGE IS THE IMAGE NOT SEPARATE sunyata sunyataya na prithag rupam (emptiness emptiness not different form) EMPTINESS IS ALSO EMPTY AND HAS NO OTHER IMAGE yad rupam sa sunyata ya sunyata sa rupam (this form that emptiness this emptines

FIVE AGGREGATES ARE EMPTY OF THE CHARACTERISTICS THE MIND ASSIGNS THEM. SINCE THERE IS ONLY THE MIND THAT ASSIGNS THESE CHARACTERISTICS IN REALITY THEY ARE EMPTY. SO, ALL CHARACTERISTICS ASSIGNED BY THE MIND LIKE THE SENSES, FEELINGS, EVEN DHARMAS, BIRTH AND DEATH ARE MIND's ASSIGNMENT. THEIR TRUE NATURE IS EMPTINESS. THIS INSIGHT IS NIRVANA.. METAPHOR BY GIL FRONSDAL, MOVIE SHOWN FRAME BY FRAME. FORM APPEARS TO BE FORM BECAUSE MIND PROJECTS IT TO BE. IN FACT IT IS EMPTY. A TABLE IS ASSIGNED TABLENESS BUT IT HAS IN FACT MANY OTHER QUALITIES AND NOTHING AT ALL AT A MOLECULAR LEVEL. EARS ARE ASSIGNED HEARING ALTHOUGH IT IS ALSO FLESH, COULD BE LUNCH FOR MAGGOTS AND AGAIN NOTHING. SO TABLENESS AND HEARING ARE IN REALITY EMPTY. ALL THE CHARACTERISITCS ARE IN FACT EMPTY ONLY HAVE MEANING TO THE MIND WHICH ITSLEF IS EMPTY. SIMILAR TO IMPERMANENCE TEACHING BUT A DIRECT PATH. IMPERMANENCE TEACHING ASSUMES THE CHARACTERISTICS OF FIVE SKANDHAS REAL BUT IMPERMANENT, I.E. CHANGING FROM

Om namo bhagavatyai arya-prajnaparamitayai! Om! Salutation to the blessed and noble one! (who has reached the other shore of the most excellent transcendental wisdom). (In this invocation the perfection of transcendental wisdom is personified as the compassionate mother of bodhi -- wisdom -- who bestows enlightenment upon the bodhisattvas who had vigilantly followed the course prescribed for the aspirant to full enlightenment -- samyak sambodhi.) Verse 1 arya-avalokitesvaro bodhisattvo gambhiram prajnaparamitacaryam caramano vyavalokayati sma: panca-skandhas tams ca svabhavasunyan pasyati sma. The noble bodhisattva, Avalokitesvara, being engaged in practicing the deep transcendental wisdom-discipline, looked down from above upon the five skandhas (aggregates), and saw that in their svabhava (self-being) they are devoid of substance. Verse 2 iha sariputra rupam sunyata sunyataiva rupam, rupan na prithak sunyata sunyataya na prithag rupam, yad rupam sa sunyata ya sunyata tad rupa

You can not be both a body and a soul and they can not be the same. You have to first agree on what is meant by the question itself. If we define a something as being detectable by our five senses or extension of them through scientific instrumentation then there is no you as no object can be found that meets the qualities of you. There is a sense of presence other than the five or there is an idea, neither of which can be confirmed by conventional means. If we settle on you being an idea or a concept like truth or lies or sky or space; meaning a label for something whose presence can be felt but only indirectly by the senses, then by that definition the body turns out to be a concept too. A hand is a label, all you know is the tactile sensation. No one has actually seen their own eyes or her own taste. This has incredible implication. If you can not find a you then how can you find suffering? Who is suffering?