the Heart Sutra

Transmutation

The transmutation follows Müller's sequence but lets Phi's ordinary words decide what its absences feel like. mu counts the litany, remo kire turns consciousness into thought-shapes, and the mantra widens from a single implied traveler to lo mia, all of us.

The seeing

Notes. Müller opens with an invocation, and Phi answers with keluro, honor, offered to a headless relative: the one who knows all. The source citation supplies Avalokiteshvara while the Phi line describes the action, whu nulo nila, the one who sees deeply. The five bundles must stay five here. Form, feeling, name, thought, and knowledge stand together inside tha ... tho; the outer remo preserves Müller's verb "thought" without broadening the source to all things before the sutra itself does so.

The equation

Notes. The most famous equation in Buddhist literature runs on two of Phi's one-way bridges meeting in the middle. kire (shape, the verb) gives its event noun, form; whemoa (empty, the adjective) gives its quality noun, emptiness; and nai holds each up to the other in both directions (the grammar-led choice). Müller then denies the difference twice, once in each direction, and Phi says it once on nela, because phirae, difference, is a relation between two things and dies for both of them together. The third sentence turns the equation into headless relatives, that-which-is-form and that-which-is-emptiness trading places. Then the other four bundles take the same seat: perception as phaelo, feeling; conception as remo, thought; each carried at the word the litany below will zero.

What emptiness is not

Notes. "The character of emptiness" is whemoa kire, emptiness's shape, the same compound logic that gives the registry its thought-shapes: what all things hold is the form of holding nothing. Beginnings and ends are counted out with mawha at the nouns themselves, thorui and lumae. Then the sutra does the thing only this sutra does: it asserts a predicate and its negation and lets both stand. Phi does not flinch. Faultlessness is carried at shiloa, purity as unclouded essence; they are pure, and, we, also not pure. Müller's not-imperfect becomes completeness because Phi has no matching metaphysical quality. The next sentence denies that completeness, and we holds the contradiction open.

The zero litany

Notes. This is mu doing in literature what it does in arithmetic: counting absence exactly. The five bundles go first, then the six senses over the body's own inventory, then the six objects those senses reach for, shonuwa the sound, whinu the smelling, thorima the tasting, palo the touching, and last thena, things themselves. Müller's "concepts" and "mind" are both remo in Phi, thought zeroed twice, once as content and once as organ. Müller next prints knowledge, ignorance, their destruction, and then abbreviates the causal chain until decay and death. This transmutation omits the printed opening as well as the links Müller leaves under "till we come to"; knowing's absence is not held as a separate noun. Decay is serao kelu, the becoming-old, composed the way deep knowing is; the four truths are zeroed as pain, pain's coming, pain's end, and the path; and the litany closes on mu sano mu pilu, no knowledge, no taking, where even nulo sano is not exempt from its own seeing.

The one who walks

Notes. Müller's "enveloped in consciousness" becomes remo kire, thought-shapes, the constructions within which a mind can dwell. This transmutation changes annihilation into release, se leiro, because its reading of the passage is a loosening of those shapes rather than their conquest. The walker then goes whuo sukima, without fear. Change itself, helui, cannot take them. Nirvana stays in the citation; the Phi line states the experience it can claim here, nulo shea, deep peace.

The awakened

Notes. The Buddhas cross over the same way the bodhisattva did: not as a title but as what they are, whu nowae miona, the ones who awaken, since Buddha means exactly that and Phi says meanings. Their three times stand in one prepositional phrase, past and now and future on nela; their approach to the perfection of wisdom is this text's own equivalence, the practice of nulo sano; and the highest perfect knowledge is the superlative stacked on sholu, the most complete knowing, reached by the same verb the awakened are named with.

The going

Notes. The verse is melira, a song or poem made for the voice. Calling it ru welao, very good, keeps the judgement in the source without stretching physical size into importance. No song is better, and this one releases all pain, leiro again where "appeases" would ask for a victory. Müller's connective, "the verse proclaimed in the Pragnaparamita," is carried by deixis: ha melira, this song, points at the work the first unit already named. Müller's parenthesis of truth keeps its logic and flips its order, with the reason before the conclusion: it does not lie, and so it is true. Müller renders rather than transliterates the mantra, and Phi carries it as a wish of passage. Optative su widens from us to all people, the sutra's own arc of compassion. Pāra, the far shore, is ra shuna, that edge, because the deictic can point without pretending to define a sacred term. wepu carries the going and shua the arrival. Svāhā receives the text's last two words: peace comes. The going is a wish three times, and the arrival is stated plainly, as if it had already happened. That is the sutra's promise, kept in the mood system.

Transmutation gap log

Gap log: the Omniscient → whu theula sano, the one who knows all; Avalokiteshvara → whu nulo nila, the one who sees deeply, while the name and office remain in the citation; five bundles → kire, phaelo, nomei, remo, and sano; natural and phenomenal → omitted; Sariputra → an unnamed listener; both therefore links → omitted; form → the event noun of kire; emptiness → the quality noun of whemoa; here and indeed → omitted; character of emptiness → whemoa kire; the two denials of difference → one relation on nela; faultless and not faultless → shiloa asserted and denied; not imperfect and not perfect → completeness asserted and denied; mind → remo; sense objects → sound, smell, taste, touch, and thing; the eighteen elements → omitted with Müller's "till we come to" abbreviation; knowledge, ignorance, and their destruction → omitted by the transmutation before Müller's causal-chain abbreviation; decay → serao kelu; four truths → pain, its coming, its end, and the path; obtaining → pilu; enveloped in consciousness → dwelling within remo kire; annihilated → released; Nirvana → nulo shea, deep peace, with the source term retained beside it; Buddhas → people who awaken; highest perfect knowledge → mo ko sholu sano; verse → melira, song or poem; great → ru welao, very good; peerless → folded into no song being better; proclamation within Prajnaparamita → deixis on ha melira; O wisdom → omitted as a direct address; mantra → an optative passage toward ra shuna, the far shore; svāhā → shea shua, peace comes; wisdom → nulo sano; colophon → answered by the title nulo sano korua. New words coined: none.