So what I'm not getting here is this... You have argued that "True Self" is not to be viewed as form, and with this idea that, "emptiness is viewed as a negation/i.e what is not Nirvana" you are also claiming that "True Self" is not to be viewed as emptiness. It is neither form, nor emptiness, so it seems the Heart Sutra is missing something then. When it says, "form is emptiness, emptiness is form" it should also say... plus there's a bit extra which is neither form, nor emptiness, and which should be identified as the True Self (but which we kinda forgot to mention).
http://www.accesstoinsight.org/tipitaka ... .than.html
Form is empty of the self and so is the world and samsara empty of anything that belongs to Self.
Emptiness is simply a negation (hence empty of the self)
Since form is without self therefore it leads to suffering(sn 22.59)
The reason is because whatever is form is impermenant and suffering and whatever is suffering is NOT SELF (SN quoted previously in the thread)
Which is why it is taught in sn 22.69 to abandon seeking for whatever does not belong to self.
The reason is the Self/Nirvana is not samsara or anything in the realm of Samsara....
Hence: Majjhima Nikaya 36. "When a monk's mind is thus freed, O monks, neither the gods with Indra, nor the gods with Brahma, nor the gods with the Lord of Creatures (Pajaapati), when searching will find on what the consciousness of one thus gone (tathaagata) is based. Why is that? One who has thus gone is no longer traceable here and now, so I say.
As the Buddha had be saying the Self/Nirvana is not "this" world or what belongs to it...it is beyond
Also the Self (as it is taught by Maha boowa and Dolpopa) has two different meanings...one is an individual personality.....the other Self is a word that carries a list of attributes i.e (True) Self is permenant,blissfull,unchanging,everlasting not subject to decay, unconditioned.....theses qualities IS the definition of (True)Self.