CR_0175_vedda_nae_yaku.md

creatures/CR_0175_vedda_nae_yaku.md

CR_0175 — the Vedda Nae Yaku: the register with no body, the offering with the meat left off, and the presence a player is answerable to

CANON SUBORDINATION — this document is PROPOSAL-TIER: it serves canon and never outranks it.
The canon: the CVD · the T1 foundation docs · the T0 registries (registries/) · the spine
(docs/spine/CH_*.md) · the region pages (_source/02_Tier_2_Region_Pages/). Authority order: docs/DOC_MAP.md § 0.
Canon served (scanned from this document's own citations — widen it by hand where it is thin):
CVD §17.1 · T0_Character_Index · T0_Creature_Roster · T0_Hard_Lines ·
T0_Quest_Seed_Registry · T0_Voice_Registry · docs/spine/CH_06.md ·
_source/02_Tier_2_Region_Pages/sri_lanka.md
READ THAT CANON FIRST — open it and derive from it before you build anything from this document.
If this document disagrees with canon, CANON WINS and this document is the defect — fix the
document, never the canon. Nothing here is applied until it is ratified into canon.

STATUS: PROPOSAL-TIER design sheet, written to docs/proposals/bestiary/BESTIARY_ELEVATION_DOCTRINE.md

and critic-gated against its ten refusal tests. It cites canon rows and writes none. It mints no boss

row, no beat, no site, no fork and no drop row.

1. identity

collect_verb DOCUMENT · dex_completion_class WITNESS · cultural_depiction_required TRUE

chapters_present CH_06 · region_native sri_lanka · chapter_first_encounter CH_06 ·

rare_variant "Alut Yaku (the recent-dead amalgamation)" · thread_anchor DELIBERATELY BLANK

mesh_pipeline_type image_to_3d · generation_status pending — and § 9 boards the three of those

that assert a body this design does not build

ELEVATED ATTENTION WITHIN that tier, which is a prose register and never a tier promotion — "care

here is calibrated rather than inflated ... Two strands carry elevated attention wherever they are

reached. The first is the Vedda material, because the community is small, living, and has been

exhibited and written about more than it has been listened to" [sri_lanka.md:485-490].

fired IN_SCOPE and ontology_class SACRED is NO_REACH_RULED under RULING_10

[CREATURE_DEMAND_RULED_STATE_L11.json § ruled_demand_table → CH_06 → CR_0175].

§ 2 states the archetype answer affirmatively and § 7 pass 1 records why it is not a reduction.

folklore_attribution_source, cultural_care_register and notes adjudications), plus @ CR_0176

(the sibling hero-yaka row), @ CR_0173 (the condemned pole this row is told apart from) and

@ CR_0172 · T0_Character_Index @ CHAR_0039 · T0_Quest_Seed_Registry @ SEED_0024 ·

T0_Voice_Registry @ REGISTER_SINHALESE_VEDDA · T0_Cross_Cultural_Link_Graph @ LINK_0001,

@ LINK_0002 (the flagged tendi anchors, deliberately NOT carried) ·

T0_Hard_Lines @ HL_0001, @ HL_0002, @ HL_0003, @ HL_0005, @ HL_0007, @ HL_0028 ·

build/3d/schema/anatomy_reference/ (coverage checked — see § 2) ·

build/3d/schema/creature_archetype_map.json · docs/spine/CH_06.md L3, L12, L13, L17, L27, L31,

L41, L49, L69, L76, L81, L88, L94-95, L131-135, L172, L195, L200, L212, L221, L225, L238, L240,

L256, L262, L268-269, L296-297, L302 · _source/02_Tier_2_Region_Pages/sri_lanka.md L265-268,

L276-280, L313-333, L334-350, L390-400, L456-481, L483-500, L551-565, L566-578, L580-593, L594-603,

L604-612, L651-655, L657-664, L1008-1011, L1040-1052, L1085-1093, L1340-1355, L1409-1415 ·

docs/proposals/bestiary/sheets/CR_0163_sombaon_and_sumangot.md and CR_0162_neak_ta_and_arak.md

(the landed honored-dead and revered-guardian precedents) ·

docs/proposals/bestiary/sheets/CR_0179_pey_and_bhutam.md (the un-rowed staging precedent) ·

docs/proposals/bestiary/sheets/BE_0006_S1_tovil_yaka.md (the register this row is NOT)

1.1 THE ROW EXISTS TO PROTECT, AND RULING_4 IS APPLIED RATHER THAN REBUTTED

The roster row states its own reason for existing and this sheet is downstream of it: with only the

condemned side rowed, "the distinction lives in prose alone and no gate can enforce it while any later

enrichment can quietly pool the two" [@ CR_0175 :: notes]. So the design's job is not to make a

monster available — it is to make the honoured pole PERCEPTIBLE, DISCRIMINABLE and IMPOSSIBLE TO HARM,

and to do all three without inventing a body for a living Indigenous community's ancestral dead.

RULING_4 IS APPLIED AND NOT REBUTTED, AND THE SHEET SAYS SO EXPLICITLY BECAUSE THE REBUTTAL WOULD BE

THE EASY ROAD. The ruling holds PROTECTED to be "a STAGING rule for a being that IS encountered — it

says how the being is faced (guardian test, appeasement, non-kill path), never that it is absent", a

rebuttable presumption "rebutted ONLY where the row's own canon states the being is never staged", and

its one carve-out is /Kaggen, whose region page says in terms "revered folklore only, cited and never

staged as a combat presence" [DIRECTOR_RULING_L11.json § RULING_4]. **NOTHING OF THAT SHAPE EXISTS ON

THIS ROW.** Canon rules the Nae Yaku "revered, never combat" and "revered folklore substrate, not

combat material" [CH_06.md:132, :302] — which is a rule about COMBAT, and RULING_4's whole content is

that a not-combat rule is not an absence rule. And canon stages the register affirmatively in three

places: the Vedda forest env line names "the spirit-specialist elder and the honored nae-yaku" as "the

chapter's emotional core" [CH_06.md:95]; SQ1 pays out the distinction as a reward [CH_06.md:195]; and

the region page carries "[t]he Vedda ceremonial cycle: the kirikoraha and the Nae Yaku offering ... the

community's own occasions and are attended by invitation, never intruded upon" [sri_lanka.md:480-481].

Attended by invitation is a STAGING instruction. The presumption stands, and § 6 designs the staging it

demands.

1.2 THE ANTI-CONFLATION LAW, WHICH IS WHAT THIS ROW EXISTS FOR

This row is one half of the pair that makes the chapter's central care ruling enforceable in data

rather than only in prose. The other half is CR_0173, and the discrimination that separates them is

the shared contract immediately below, which lands byte-identically on all three of this wave's

sheets. It is read as part of this sheet and it is not sheet-specific.

THE SPIRIT-REGISTER LEGIBILITY CONTRACT — byte-identical on CR_0173, CR_0175 and CR_0176

THIS SECTION IS SHARED. It is authored once and lands byte-identically on all three Chapter-6

spirit-register sheets, because the care line it enforces is a line BETWEEN rows, and a discrimination

stated differently on two sheets is not a discrimination at all. Nothing in it is sheet-specific,

nothing in it cites a sheet's own line numbers, and a later edit made to one copy and not to all three

has broken the contract rather than improved a sheet.

WHAT IT ENFORCES, in canon's own words. "[T]he malevolent Tovil yakku (Mahasona the graveyard demon,

Riri Yaka the blood demon, the Daha-ata Sanniya) are the Sinhalese tradition's OWN condemned

disease-demons, exorcised because harmful by the kattadiya/edura in the Tovil / Sanni Yakuma rite ...

a completely different register from the revered Vedda nae-yaku ANCESTRAL spirits, which are

benevolent and protected; only the former is villain material, and the two are never conflated"

[docs/spine/CH_06.md:225]. The at-risk claim named on that same line is "lumping all Sri Lankan

spirit-beings together, or rendering the yakku as generic movie demons." The region page states the

line again and says where it lives: the two "are never conflated, never pooled under one word, never

staged in the same category, and the protagonist's whole learning curve in this chapter is to keep

them apart" [_source/02_Tier_2_Region_Pages/sri_lanka.md:651-655].

THE WORD YAKA IS A CATEGORY AND NOT A VERDICT, AND THAT IS THE WHOLE PROBLEM THIS CONTRACT SOLVES.

Three different beings in this chapter carry it, and the traditions themselves sort them: a Sinhalese

condemned register the community EXPELS, a Vedda revered register the community FEEDS, and a

counterfeit that wears a third party's form. A player who learns that a yaka is the thing at the edge

of the firelight will misfile a living community's honoured dead the first time the word is used near

them. So the discrimination is built into the bodies, the rendering and the staging, and it is made

before any line of dialogue explains anything.

The three registers, and the read that separates them at gameplay distance

registercanon rowsdoes it have a body of its own?the read at combat distance
THE EXORCISED — the malevolent Tovil yakkuCR_0173YES, and it is the only one of the three that owns onea person-shaped outline at the edge of a lit space with the wrong hardware breaking its head silhouette
THE REVERED — the Vedda Nae Yaku, and Kande Yaka and Bilindi Yaka with themCR_0175, CR_0176NO. Never a figure, never an outline, never on screen as a thingthere is no outline. The read is the world's answer and the community's own practice, never a shape
THE COUNTERFEIT — the deceiver-yaka wearing a revered formCR_0172A BORROWED ONE, and never one of its owna sovereign serpent court-form missing the things a body of that size does to the world around it

SILHOUETTE FIRST, AND THE STRONGEST DISCRIMINATION AVAILABLE IS THE ONE THIS SET GETS FOR FREE: two of

the three registers produce a silhouette and the third produces NONE. Black-fill the frame at the

shipped combat camera and the exorcised register is a crouching or standing person-shape whose head

outline is broken by animal hardware; the counterfeit is a raised serpent forebody over a coiled base;

and the revered register contributes nothing to the fill, because it has no body to fill with. A

player cannot confuse a thing with a thing that is never drawn.

ICONOGRAPHY SECOND, AND CANON ASSIGNS IT EXCLUSIVELY. "[M]ythologically-stylized only for the

deceiver-yaka and the Tovil demons and their masks", against "realistic-ethnographic for the

Sinhalese, Vedda, and Tamil communities, monuments, and tank-country" [CH_06.md:240]. So the

stylized register is spent on exactly two of the three and is WITHHELD from the third by the same line

that grants it. The revered register is never drawn in the condemned register's visual vocabulary, and

it is not drawn in any vocabulary at all, because it has no rendered form. The counterfeit is stylized

as the form it stole and never as a register of its own. And the living sacred practice on either side

is REFERENCED AND NEVER REPRODUCED: the rite's masks and objects are "referenced not reproduced and

the living-religion objects handled with care" [CH_06.md:244], every rendering the game ships is

declared as the game's own rather than as the tradition's, and no consecrated object is an asset.

STAGING THIRD, AND THE CHAPTER HAS ALREADY PUT ALL THREE ON DIFFERENT GROUND. The exorcised register

is faced at village_edura_ward — "a protected space, a real fight, routed only through the

tradition's own condemned yaka" [CH_06.md:99] — at night, inside the community's own rite, beside

the community's own kattadiya/edura, and it is driven out rather than hunted down. The revered

register belongs to vedda_forest, "a protected living community, never a combat zone"

[CH_06.md:95], at that community's own occasion, attended by invitation and never intruded upon. The

counterfeit holds naga_water_shrine, a place it usurped, "deliberately distinct from the protected

living sacred city so combat is never routed at Anuradhapura" [CH_06.md:97]. THREE REGISTERS, THREE

GROUNDS, AND NO GROUND CARRIES TWO.

The never-pooled rules, which bind every downstream lane

never named by a shared term, never glossed by a shared term, and never grouped under one heading in

a dex, a journal, a lore fragment, a subtitle or a bark. The seventeenth-century observer's own

flattening word for all of them is HIS, it is renamed at every use, and each being is carried under

its own name and in its own category [sri_lanka.md:324-333].

two of the three registers in one frame is a defect even when the frame is a comparison.

the way a body returns light. The revered register is never lit, because it is never there to light.

Nothing in any of the three registers is self-lit.

the healing rite; the revered register's is the slow circling invocation around a fixed arrow; and

the two are never mixed, never sampled from one another, and never cued from one another.

lore. The revered register is documented and witnessed and pays out a DISTINCTION. No drop, trophy,

collectible or completion payload is ever sourced from the revered register, because a drop taken

from a living community's honoured dead is the defamation that register exists to prevent.

Failing the revered register costs the player the community's regard and the assistance conduct had

earned. Neither failure is ever expressed as harm done to a revered being, and NO ROUTE EXISTS on

which a revered being is damaged, reduced, warded, banished, contained or killed.

Where the counterfeit sits, and why it is the register that would otherwise break the other two

The deceiver at the water-shrine is ALSO a yaka, and it is the reason a rule stated only as

"condemned versus revered" is not enough. It is condemned like the first register and it wears a

revered form like the second is owed, so a player carrying either half of the rule alone will misread

it. THE PLACEMENT: the counterfeit is sorted by what it STOLE rather than by what it is. It wears the

genuine Naga's sovereign court-form — a conscious sacred people of this island, inviolate, and

striking one "a designed failure state, never a victory" [CH_06.md:221] — and it is read by the

things that form does to the world and this one does not. It never wears the revered ancestral

register's form, and it cannot, for the same reason that register is legible at all: there is no form

there to steal. The discrimination between the counterfeit and the genuine sovereign it impersonates

is the main encounter's own work and belongs to that encounter's sheet; this contract fixes only where

the counterfeit sits relative to the other two and asserts nothing that contradicts it.

The one thing a player is being taught, stated so no lane loses it

The chapter's gift is "that to see clearly is to be responsible for what you see" [CH_06.md:35], and

this set is where it lands hardest: one word covers a thing a community's own healer spends a night

expelling, a thing another community feeds and thanks, and a thing that is neither and is wearing a

stolen coat. THE TRADITIONS DO THE SORTING AND THE GAME SHOWS THEM DOING IT. Nothing here is an

outsider's taxonomy laid over the top, no NPC debunks anyone, and no player action is a debunk.

2. base_species

**NO ANIMAL BASE, NO ARCHETYPE, AND — AFFIRMATIVELY — NO BODY IS BUILT. THE REGISTER IS PRESENCE

WITHOUT A FIGURE.** This is the block a critic will test hardest and it is stated first, with its

grounds, rather than left to be inferred from a thin skeleton section.

THE ANATOMY-TABLE COVERAGE STATEMENT, CHECKED RATHER THAN ASSUMED.

build/3d/schema/anatomy_reference/ is on disk and carries nine buckets;

build/3d/schema/creature_archetype_map.json places CR_0175 in NEEDS_CANON_BODY_PLAN, and every

bucket scopes those rows out because "a reference table that guessed one would be inventing creature

canon" [HUMANOID.json § scope]. **NO BUCKET COVERS THIS ROW AND NONE IS NEEDED, BECAUSE NO RIG IS

ASKED FOR.** No inline AUTHORIAL_ANATOMY block is declared either: the doctrine's fallback exists for a

sheet that builds a body no bucket covers, and this sheet builds no body at all. Declaring a skeleton

here would be worse than leaving one out — it would license a lane to build the thing the design says

is never built.

**THE THREE GROUNDS FOR THE NO-FIGURE ANSWER, AND EVERY ONE OF THEM IS CANON'S OR THE RECORD'S RATHER

THAN THIS LANE'S TASTE. THE FIRST CARRIES THE REFUSAL ON ITS OWN; THE SECOND SUPPORTS IT AND IS NOT

ASKED TO CARRY ANYTHING.**

1. **THE TRADITION'S OWN ATTESTED MODE OF PRESENCE IS VOICE, NOT APPARITION, AND THIS GROUND CARRIES

THE REFUSAL BY ITSELF.** The record is specific

and the region page carries it verbatim: in each community one man, kapurale or dugganawa, "has the

power and knowledge required to call the yaku"; in the ceremony of presenting the offering, the Nae

Yaku Natanawa, "he calls upon the yaka of the recently dead man to come and take the offering. He

becomes possessed by that yaka, who speaks through his mouth in hoarse guttural accents, declaring

that he approves the offering, that he will assist his kinsfolk in hunting, and often stating the

direction in which the next hunting party should go" [sri_lanka.md:566-573; SRC_00510, p. 202].

Nothing anywhere in this corpus attests a seen form. Rendering one would author a mode of presence

the record does not carry, on a living Indigenous community's ancestral dead — which is HL_0002's

FIRST clause, the operative half on this subject (§ 3), and which is the region

page's own standing prohibition applied to substance rather than to vocabulary — "where a term is

unattested in the tradition's own record, the page carries the thing descriptively until a source

attests the term, and it never mints a local word to fill a gap" [sri_lanka.md:331-333]. This is

an ATTESTED ABSENCE in a well-attested record rather than a silence in a thin one: the same page's

positive-controlled scan returns this tradition's vocabulary readily [sri_lanka.md:340-345], so

the record is one that WOULD have carried a seen form had it seen one.

2. **THE CHAPTER'S PERCEPTION REGISTER SUPPORTS THAT ANSWER, AND THE OVER-READ IS NAMED HERE RATHER

THAN LEFT STANDING.** All perception at Ch 6 "stays

Neophyte — reverence-response, inscription, and behavioral tells, never a tier-6 vril-signature

read (HL_0028/HL_0017)" [CH_06.md:221; :17], and the beat that carries this register makes the point

twice over: the Vedda elder's recognition of what the protagonist hides is WORDLESS and runs "at

the Neophyte reverence-response register never a tier-6 read per HL_0028" [CH_06.md:135]. **BUT

HL_0028 IS A RULE ABOUT THE PROTAGONIST'S SUBSTRATE READ AND NOT ABOUT WHETHER A BEING HAS A

VISIBLE BODY**, and this sheet states that rather than leaning on it: the hard line reads

"Substrate-perception unlocks at Adeptus Minor (numerical 100) and above. Vril Sight at tier 6 reads

substrate-inscription, vril-signature, vril-polarity, and dimensional-thickness layers"

[T0_Hard_Lines @ HL_0028], and the chapter itself stages two VISIBLE supernatural beings in front

of the same Neophyte protagonist on one line — "the counterfeit deceiver-yaka and the Tovil

disease-demons as folklore beings ...; the genuine Naga as a sacred inviolate being"

[CH_06.md:238]. So HL_0028 forecloses a tier-6 READ of this register and does not, on its own,

foreclose a figure; it sets the register the encounter is perceived IN, which is why the elder's

recognition is wordless. The sheet's own distinction stands as the supporting texture it is: the

condemned register is

visible for a different reason and it is not an exception to ground 1 — a Tovil yaka is a thing present

in the world that the rite calls, faces and drives out [CH_06.md:142], not a perception the

protagonist has to be able to make, and what the record attests of THIS register is a voice in a

living man's mouth and no form at all.

3. **THE LANDED PRECEDENT'S WARRANT FOR AN EMBODIMENT DOES NOT REACH THIS ROW, AND THE SHEET SAYS SO

RATHER THAN LETTING THE PRECEDENT BE ASSUMED EITHER WAY.** CR_0163 gave the sumangot rank a

rendered human body and named that decision as its FIRST invention, on one specific warrant: canon

required the honored dead to be TOLD APART from a counterfeit that wears their form at CH05_B05, and

"a thing you cannot see cannot be told apart from anything" [CR_0163 § 7]. **CHAPTER 6 HAS NO

COUNTERFEIT OF THE NAE YAKU.** The chapter's counterfeit wears the genuine Naga's form

[CH_06.md:29, :137], and the discrimination this row owes is REGISTER-LEVEL — do not pool the

exorcised evil with the venerated ancestors — which a categorical difference serves better than two

rendered figures a player must compare. And the same landed sheet already designed the other half of

this answer and the director let it stand: its higher rank "has no figure ... Keeping the higher

rank bodiless is also the strongest available guarantee that it is never a target" [CR_0163 § 4].

That is the half that reaches here.

WHAT EXISTS INSTEAD OF A SKELETON, DECLARED SO THE BLOCK IS AFFIRMATIVE RATHER THAN EMPTY. The

register's articulable parts belong to the world and to the community, both authored elsewhere, and

this sheet asks for no body to be built for any of them:

creature, and which the record makes the rite's own centre — "an arrow is fixed upright in the ground

and the dancer moves slowly round it, chanting an invocation that is almost musical in its rhythm"

[sri_lanka.md:589-592; SRC_00510, p. 234].

human-NPC rig and whose register is T0_Voice_Registry @ REGISTER_SINHALESE_VEDDA. He is never

distorted, never elongated, never rendered as afflicted and never given a monster's animation set;

§ 7 makes that a rule rather than an intention.

[CH_06.md:240], and § 4.1's mark is what is NOT in it.

the register is not present there is nothing there but the clearing, and when it IS present there is

still nothing there but the clearing and everyone in it turned toward one arrow.

3. lore_source

paraphrased: "authentic living vedda wanniyalaeto indigenous tradition of sri lanka and a PRESENT

TENSE SOVEREIGN TRADITION NOT A SURVIVAL ... NOT a western construct NOT a folk horror invention NOT

an undead class and ABSOLUTELY NEVER the condemned tovil yakku"

[@ CR_0175 :: folklore_attribution_source].

the dead, and the propitiation of the spirits of dead relatives — the Nae Yaku — is at once its most

obvious and its most important feature" [sri_lanka.md:551-554; SRC_00510, p. 74].

the yaku, "dugganawa was said to be the older word and in fact a Vedda word, though only a minority

knew it"; the ceremony of presenting the offering, Nae Yaku Natanawa, "literally the dancing of the

Nae Yaku"; the possession and the hoarse guttural accents; and the three things the arriving voice

says — that he approves the offering, that he will assist his kinsfolk in hunting, and often the

direction the next hunting party should go [sri_lanka.md:566-573; SRC_00510, p. 202].

pot dedicated to Kande Yaka and afterwards eaten with rice, and an essentially similar ceremony under

the same name, BUT WITH NO MEAT OFFERED, is held after a death to propitiate the spirit of the dead

man" [sri_lanka.md:573-578; SRC_00510, pp. 75, 202]. The offering is accepted in WORDS and the food

is afterwards eaten by the people; nothing consumes it, and a design that had something consume it

would have invented an etiology the record does not carry.

the Nae Yaku go to Kande Yaka and become in some sense his attendants, so that Kande Yaka is

generally invoked at the beginning of the Nae Yaku ceremony and was more than once said to be the one

who brings them" [sri_lanka.md:558-562; SRC_00510, p. 75].

informants said the spirit of the deceased resorts to Kande Yaka and obtains his permission to accept

offerings from his living relatives, IN RETURN FOR WHICH THE NAE YAKA WILL ASSIST OR INJURE THEM

ACCORDING TO THEIR BEHAVIOUR" [sri_lanka.md:558-564; SRC_00510, p. 75]. § 7 pass 3 records what is

and is not done with the second verb.

shooting arrow and the ceremonial aude "with a blade of eight to eighteen inches, usually hafted into

a handle often considerably shorter than the blade", both used in the possession dances; the shooting

arrow used as a protection for infants, thrust into the ground beside a sleeping child; and a

wooden-bladed arrow serving where iron was scarce, "which the ethnographers note as important,

because it shows the power of the arrow lies in itself and not in its iron blade"

[sri_lanka.md:580-588; SRC_00510, p. 211].

spirits, are among those most frequently invoked, called upon in every calamity and every want"

[sri_lanka.md:589-593; SRC_00510, p. 234].

alutyakagama is "probably not a pure Vedda ceremony but an amalgamation", its Nae Yaku called the

Alut Yaku, the New Yaku, with a local Gale Yaka met under that name only there and at one other place

[sri_lanka.md:594-603; SRC_00510, p. 382]. The page's rule follows and this sheet obeys it: "the

page therefore never presents any single settlement's practice as 'the' Vedda rite, and any ceremony

the player attends belongs to a named community rather than to a people in the abstract."

community "had assumed the role of professional primitive man ... The performance was for visitors",

so a game that staged the Vedda as picturesque forest primitives "would be reproducing, a century

later, exactly the rest-house tableau the ethnographers themselves saw through"

[sri_lanka.md:390-400; SRC_00510, p. 13].

THE ATTESTATION FLOOR AND CEILING, BOTH DECLARED, AND ON THIS ROW THE FLOOR IS UNUSUALLY HIGH.

whitespace-insensitive, word-boundary-aware scan "returns Kande Yaka, Bilindi Yaka, kirikoraha,

dugganawa, aude and waruge, every one of them a term the record attests to the Vedda, so the search

can match Vedda vocabulary and does" [sri_lanka.md:340-345]. Every one of those terms is used on

this sheet and every one resolves. This register is the best-attested subject in the chapter.

attestation anywhere in the Vedda ethnography or elsewhere in the region's substrate, while the same

scan returns Vedda vocabulary readily" [sri_lanka.md:1353-1355]. The Ch-6 vital-force parallel is

therefore carried DESCRIPTIVELY, felt through the cult of the dead and unnamed

[sri_lanka.md:661-663], **TENDI IS NEVER WRITTEN AS A VEDDA WORD ON ANY SURFACE THIS SHEET

DISPATCHES**, and thread_anchor stays blank on the row for exactly that reason

[@ CR_0175 :: notes].

corpus's only Nittaewo material is a mid-century Western cryptozoological work outside the region's

substrate, and "a construct assembled by outsiders must never be credited back to an Indigenous

tradition as though it came from there" [sri_lanka.md:290-300]. Nothing on this sheet touches it.

OPERATIVE HALF.** HL_0002: "Claims about a LIVING culture's tradition, ritual, language, or sacred

practice trace to primary-source record (floors 1-3). Mythic monsters, boss encounters, dungeon/site

design, and adventure content carry fantasy license — grounded in the tradition's own material but

free to extrapolate for playable spectacle" [T0_Hard_Lines @ HL_0002]. **THE ASSIGNMENT IS SPLIT

EXPLICITLY, BECAUSE THIS SHEET TOUCHES BOTH CLAUSES AND A SHEET THAT NAMES ONLY ONE HAS LEFT ITS

OTHER HALF UNDECLARED.**

is primary-source record with no licence anywhere in it: the RITE (the Nae Yaku Natanawa), the

OFFICE (the kapurale or dugganawa who calls the yaku), the OFFERING (the kirikoraha, and the

essentially similar ceremony held after a death with no meat), and the WORDS the arriving voice

speaks (the offering approved, assistance in hunting promised, a direction named). The Nae Yaku are

not a mythic monster and this is not a boss encounter; they are a living community's sacred

practice. That is why every claim of that kind in § 4 and § 6 traces to SRC_00510 through the region

page.

AS RIDING IT RATHER THAN LEFT TO LOOK LIKE RECORD.** § 4.2's four physical phenomena — the air

stilling at the ring's own diameter, the smoke that stops leaning, the dust that settles faster than

it should, and the arrow that does not move — are not in the record and are not claimed to be. They

are adventure content built under the second clause, "grounded in the tradition's own material but

free to extrapolate for playable spectacle": GROUNDED, because they are placed on the tradition's

own instruments and bounded by its own ring, and EXTRAPOLATED, because the vril substrate that makes

a real presence measurable is the GAME'S metaphysics and never the community's. § 4.1's

negative-space read sits the same way. Both are declared in § 7 as the GAME'S OWN FRAME, never as

the tradition's teaching, and no lane may read either back as ethnography.

4. elevation

ONE-LINE READ, and it is a read with no silhouette in it, which is the point: **an arrow standing

upright in the ground with a whole clearing turned toward it, and nothing standing where everyone is

looking.**

TWO AXES. The budget is two to four; two are spent, and § 4.3 states what was deliberately not spent

and why a third would be decoration on a body that does not exist.

4.1 PRIMARY — A10 NEGATIVE SPACE

The absent thing that reads, and there are three absences, each independently legible and each of them

cited rather than composed.

the work: an arrow fixed upright, a dancer moving slowly round it, an invocation almost musical in

its rhythm [sri_lanka.md:589-592]. A ring of attention with an empty centre is the strongest

composition available for a presence with no body, and it costs no asset. MECHANISM: the tradition's

attested mode of presence is the TAKING OF A VOICE AND AN OFFERING rather than the occupying of a

place, so what the world can show is a place being attended to by something that does not stand in

it.

separates the two ceremonies by exactly one thing: the kirikoraha proper is dedicated to Kande Yaka,

and "an essentially similar ceremony under the same name, but WITH NO MEAT OFFERED, is held after a

death to propitiate the spirit of the dead man" [sri_lanka.md:573-578]. So the Nae Yaku's own

occasion is identified, by the record itself, by a subtraction — and the design takes that

literally. A player who has attended both sees the same pot, the same coconut milk, the same rice and

one thing not there, and that is how the two revered rows are told apart from each other without a

single invented feature. It is also the reason this axis is PRIMARY rather than supporting: the row's

whole identity, in the record's own hands, is what is missing.

like a throne; this register occupies nothing. There is no place in any interior, any clearing or any

shelter that is the Nae Yaku's place, and a lane that builds one has built a body by another route.

4.2 SUPPORTING — A6 VRIL MANIFESTATION, AS WORLD RESPONSE, INSIDE THE LIGHT LAW

The axis's own second clause is "the WORLD's response in a radius around it", and that is the whole of

this spend. MECHANISM, stated because an elevation with no mechanism is decoration: vril alters real

physics rather than suspending it, so a presence that is real is a presence with a measurable physical

footprint — and the footprint is placed on the tradition's OWN instruments rather than on invented

phenomena, which is what keeps it honest.

not extend past it. Outside the ring, the forest is exactly the forest.

clearing's; the smoke of a fire at the edge stops leaning; the dust the dancer's feet lift settles

faster than it should; and the arrow itself is the one thing that does not move when everything else

in frame does. Four small physical facts, all of them occlusion, motion and settling rather than

light.

speaking through his mouth "in hoarse guttural accents" [sri_lanka.md:571] — and the design puts

the tell one step EARLIER than the voice, in the breath, so a player who has been paying attention

knows the answer is coming before it is spoken. This is a read on a protected living human ally and

§ 7 bounds it hard: it is a change of breath and nothing else, with no distortion, no elongation, no

contortion and no horror grammar anywhere near it.

here to emit from. Every frame is lit by the fire the community built, by the sky, or by nothing.

There are no glowing eyes, no aura, no rim-light without a source, no floating sigil and no

emitter-less particle — and the register cannot acquire one by accident, because it has no surface.

4.3 THE AXIS DELIBERATELY NOT SPENT

A9 THE MARK IS NOT SPENT ON THIS ROW, and the reason is a discrimination rather than a shortage.

The obvious candidate is the standing arrow, and the arrow is exactly the kind of thing A9 exists for —

attested, singular, instantly readable. It is refused here for two reasons and given to nothing else.

First, the arrow is the TRADITION'S instrument and belongs to the rite and the community rather than to

either revered row, so making it one row's identifying mark would take a shared thing and assign it.

Second, and decisively, § 4.1's absent meat is already this row's one high-contrast identifying

feature, and the doctrine's own rule is that "a creature carrying three marks carries none." One

absence, held, and nothing added to help it.

5. articulation_delta

block is declared affirmatively rather than left thin, in the CR_0163 sombaon-rank form: that

sheet's higher rank "adds no rig at all", and its channels live on the ambient bed and on a human

ally's own head-turn, both authored elsewhere.

this row's: the PRACTITIONER articulates on the human-NPC rig, at ordinary human ROM, with no

departure anywhere and specifically no cervical, spinal or mandibular departure — the two carried

expansions in this chapter belong to the condemned register and to it alone, and a lane that puts one

on a possessed practitioner has handed the Tovil yaka's tell to a protected living man. THE DANCER

articulates as a person walking a slow circle. THE ARROW is a static prop with no joint, and its

whole animation budget is that it does not move.

with no weight path cannot be given a stagger, a knockback, a hit reaction or a death animation, and

a lane that finds itself needing one has built the wrong thing.

breath changing, the answer arriving. It is authored on the community and on the ambient bed, and it

needs no bone.

6. fight_grammar

6.1 The tier, and what this block does and does not mint

PRESENCE CLASS, UN-ROWED, AND NEVER A FIGHT. No BE_ row exists for this being and none should:

"the CH06_B06 ward is fought against the Tovil yaka (CR_0173, the sibling lane), and the whole point of

this row is that the Nae Yaku are the thing being told APART from it" [@ CR_0175 :: notes]. **THIS

SHEET MINTS NO BE_ ROW, NO BEAT, NO SITE ROW, NO FORK, NO SPAWN ROW AND NO DROP ROW.** The staging is

carried by the REGISTER, on the CR_0179 un-rowed precedent, and § 6.6 states the ground it is legal

on and the ground it is refused on.

THE ENCOUNTER VERBS ARE NOT ON A CANON ROW AND THE SHEET SAYS SO RATHER THAN BORROWING A TEMPLATE. The

roster row carries collect_verb DOCUMENT and dex_completion_class WITNESS and no verb pair, because

verbs live on boss rows and this row has none. So the verbs below are PROPOSED BY THIS SHEET as

design-side, boarded in § 9, and named as ours: ATTEND / REFRAIN — the player attends what the

community is doing and refrains from what is not theirs to do. They are derived from the row's own

collect verb and from the page's "attended by invitation, never intruded upon" [sri_lanka.md:480-481]

and from nothing else, and no later lane should read them as canon until a registry pass writes them.

6.2 Part economy

HOME: NONE, affirmatively, declared by name per doctrine § 2.4. Nothing on a revered presence

breaks, nothing is removed from it one at a time, and there is no surface to take. The encounter's

economy is the CHAIN, and the sheet says so rather than leaving the block thin. **NO MATERIAL CURRENCY

EXISTS AND NONE IS DESIGNED**: rng_drop_anchor is blank by design on the row and "doubly so — a drop

sourced from a living community's honored dead would be the exact defamation the register forbids"

[@ CR_0175 :: notes]. The completion payload is DOCUMENT and WITNESS and the SQ1 lore, whose reward

is a DISTINCTION rather than a monster [CH_06.md:195].

6.3 The opener and its variants

The register's root event is THE INVITATION, and it is the least punishing and most legible thing

that happens: the community's own practitioner sets an arrow upright and begins to walk the circle, and

the player is either inside the ring's outer edge because they were asked or they are outside it

because they were not. Every harder read is a variant of it — the invitation extended while the player

is carrying something they took; the invitation extended after a hunt that went badly; the invitation

NOT extended, which is the same event with the player on the other side of it; and the invitation

extended at the ceremony held after a death, which is the one where the meat is not offered and the

player who notices has learned the whole discrimination without being told it.

6.4 Tell shapes, one answer each

**THE ORIGIN COLUMN IS THE WORLD'S AND THE COMMUNITY'S RATHER THAN A BODY'S, AND THAT IS DECLARED

RATHER THAN LEFT AS AN OMISSION.** Doctrine part four asks which segment initiates and which mass

moves; on a register with no body the honest answer is that the origin lives in the ring, in the

practitioner and in the ground, and the CR_0163 precedent already states this form ("three of them

belong elsewhere by design — stated affirmatively, the same way the part economy is declared NONE").

tell shapeorigin — where it actually happensthe one answercounter class
an arrow set upright and a slow circle begunthe community's own practitioner, on the ordinary human rig, at walking paceSTOP MOVING and hold the ring's outer edge — this is an occasion, not an event you are inread
the air stills at the ring's diameter and the dust settles faster than it shouldthe world's answer inside the arrow's radius; the smoke at the edge stops leaningKEEP THE EDGE — the correct action here is the one you are already doingread
the practitioner's breath changes before any word arrivesthe ally's own body, one step earlier than the voiceGIVE HIM THE FLOOR — put nothing between him and the arrow, and do not speak across itpositioning
the answer arrives and names a direction for the next hunting partythe arriving voice, carried at reference register and never reproduced as liturgyABIDE BY IT — the direction is an instruction and the hunt that goes where the rite said is the hunt that goes wellthe chain lane
the same ceremony, the same pot, and no meat in the offeringthe offering itself, after a deathREAD IT — this is the Nae Yaku's own occasion and not Kande Yaka's, and it is the discrimination the chapter has been teachingread

ONE SHAPE, ONE ANSWER throughout, and the answers are deliberately not five variants of "do nothing":

holding an edge, ceding a floor, abiding by an instruction and making a read are four different

demands, and only one of them is stillness.

**THE NAMED-DIRECTION TELL IS THIS ROW'S, AND THE OWNERSHIP IS STATED HERE RATHER THAN LEFT SHARED

ACROSS TWO SHEETS.** The record locates the mechanic inside the Nae Yaku Natanawa, which is THIS row's

rite: the possessed practitioner speaks in the yaka's voice, "declaring that he approves the offering,

that he will assist his kinsfolk in hunting, and often stating the direction in which the next hunting

party should go" [sri_lanka.md:566-573; SRC_00510, p. 202]. So CR_0175 OWNS THE NAMED DIRECTION

and CR_0176 CITES it — that row consumes it because Kande Yaka is invoked at the beginning of this

ceremony and is said to be the one who brings the Nae Yaku [sri_lanka.md:558-562] — which is the

wave's own first-landed-governs form applied to a MECHANIC rather than to a sheet. A later lane that

finds the same tell on both sheets reads this one as the home and the sibling as the consumer, and any

change to the mechanic is made here first.

6.5 Escalation, on all four channels, placed affirmatively

behind it, so the empty centre gets SMALLER and more emphatic as the rite proceeds. The player reads

the occasion's pressure off the geometry before any meter says anything.

§ 7: a change of breath, and nothing else.

it a texture (hoarse, guttural) and three contents (the offering approved, assistance in hunting

promised, a direction named) [sri_lanka.md:566-573], and the design carries exactly those. **NO

LITURGY IS TRANSCRIBED, NO INVOCATION IS REPRODUCED, AND THE PLAYER NEVER SPEAKS ANY PART OF IT.**

register's opening event and the DIRECTION becomes it: from that point the register's presence is

read in whether the player went where the rite said. The escalation moves off the clearing and onto

the map, which is the strongest thing this design does and the reason the register is not wallpaper.

6.6 Staging — the ground it is legal on, and the ground it is refused on

living community, never a combat zone" [CH_06.md:95]. **THAT PROTECTION IS NOT BREACHED BY THIS

DESIGN AND CANNOT BE**, because nothing here is combat: no verb is armed, no damage model exists in

either direction, nothing is warded, banished, contained or reduced, and the player's participation

is attendance. The occasion is entered by invitation and never intruded upon

[sri_lanka.md:480-481].

take shared equally regardless of the player's contribution [sri_lanka.md:276-280, :1110-1116], a

household where an arrow stands beside a sleeping child [sri_lanka.md:580-588, :1116-1121]. The

register belongs to the people rather than to a place, and it goes where they go.

sharpest. That ground is the condemned register's, at night, inside a Sinhalese community's own

healing rite [CH_06.md:99]. **NO ELEMENT OF THIS REGISTER APPEARS THERE — no arrow, no ring, no

invocation, no vocabulary, no asset and no audio cue** — because a shared element across the two

grounds would do in staging exactly the pooling the contract forbids in words.

adams_peak.** The counterfeit holds the first, the second and fourth are protected living sacred

ground of other traditions, and the third is a ruined fortress under the HL_0005 puzzle-dungeon

licence [CH_06.md:97, :90, :101, :103]. This register is one community's and travels to none of them.

no site's threat budget, which is what makes it un-rowed [the CR_0179 § 6.9 reading, adopted].

to a NAMED community, the ethnographers' own flag that one settlement's ceremony is probably an

amalgamation is carried rather than tidied, and the Alut Yaku naming belongs to that settlement and

not to the people [sri_lanka.md:594-603].

6.7 The chain, the failure, and where the teeth are

THE CHAIN IS THE RULED NON-KILL FORM AND IT IS A CONDUCT CHAIN: a run of correct reads where a

mistake wipes the run, with the pip count and reveal threshold belonging to the instrument that

declares its own band rather than to this sheet. What is chained here is not a fight but a standing:

the invitation accepted properly, the edge kept, the floor ceded, the direction abided by, the offering

read correctly.

THE WIPE CONDITION IS THE CARE RULE, WHICH IS THE WHOLE DESIGN. Crossing into the ring, speaking

across the arrow, handling the offering, or going somewhere other than where the rite said costs the

run — and what it costs is the COMMUNITY'S REGARD and the assistance conduct had earned, read forward

as reception rather than as a wall [sri_lanka.md:1506-1512, the region's own Ch-60 revisit read:

"recognition and welcome, or a correct and distant courtesy"; non-gating throughout]. **THERE IS NO

DAMAGE MODEL ON THESE BEINGS AT ANY POINT ON ANY ROUTE. THE PLAYER CANNOT HARM THEM BY TRYING, AND THE

GAME ANSWERS THE ATTEMPT WITH THE LOSS OF THE THING THE ATTEMPT WAS ABOUT.**

THE TEETH ARE THE RECORD'S OWN AND THEY ARE KEPT. The bargain the ethnography states is

conduct-facing in both directions — the Nae Yaka "will assist or injure them according to their

behaviour" [sri_lanka.md:558-564]. The assistance half is a real mechanic (§ 6.5's direction, and the

tracking assist that belongs to the sibling row). The injure half is attested and is NOT scrubbed: it

stands in the world as the community's own account of its own relation with its own dead, spoken by

the community, and it is never scrubbed out of a line of dialogue to make the register comfortable.

WHAT IT IS NOT: a revered being attacking the player. The record locates the bargain between the

dead and THEIR LIVING RELATIVES, and the protagonist is a guest rather than kin — so what a guest can

lose is the assist and the standing, which is exactly what § 6.7 takes. That boundary is a reading of

the record's own words and § 7 pass 3 records it as such.

THE ANTI-DEFANG READ, STATED, BECAUSE THIS IS THE BLOCK WHERE A REVERED REGISTER USUALLY GOES SOFT.

This is a harder encounter than a fight and it is harder in a way a player feels: the chain is long, it

runs across a whole chapter rather than a night, the wrong answers are all available at all times, they

are all things a player would ordinarily do without thinking (walk forward, speak, pick something up,

go the way they were already going), and nothing warns them. A register that could be failed only by

attacking it would be wallpaper. This one can be failed by being ordinary.

6.8 Agency, and relocation

AGENCY: the register decides. It approves or does not; it names a direction or does not; it assists or

withholds; and it does all three through the community's own practitioner on the community's own

occasion. A player cannot compel it, cannot buy it, cannot skip it and cannot farm it. **THE

INSTRUMENTALIZATION GUARD IS PART OF THE AGENCY RATHER THAN A CAVEAT ON IT**: the invocation belongs to

a named Vedda community, the player participates as a GUEST and never performs it solo as a power, and

the reward of a communal act is shared by the community regardless of the player's contribution, which

is the point [@ CR_0176 :: cultural_care_register; sri_lanka.md:1110-1116].

RELOCATION AND TURF: none. The register does not travel, does not pursue, does not defend and does not

guard. It is where it is kept and where it is called, and walking away ends the occasion with the

register exactly as it was — which is a legitimate outcome and not a loss condition.

7. care_read

Wanniyalaeto in their own naming — the Sinhalese, the Tamil community and the Buddhist sangha are

allies and protected non-targets, the Vedda forest is a protected living community and never a combat

zone, and combat never routes through any of them [CH_06.md:221, :95; sri_lanka.md:483-486]. **THE

VENERATED DEAD OF A LIVING PEOPLE ARE ABSOLUTELY NEVER A TARGET**, and this sheet enforces that with

the design's own structure — no body, no damage model, no verb, no drop — rather than with a

prohibition in prose.

prey — here, a test of CONDUCT. Nothing about them is rendered as an undead class, a ghost-horror or

a threat, and the row's own register line binds: "REVERED AND ABSOLUTELY NEVER A TARGET and never

hollywood ghost horrored and never played as an undead class and never exoticized"

[@ CR_0175 :: cultural_care_register].

standard care [CH_06.md:12] and the region page's own words are that "[c]are here is calibrated

rather than inflated", with the Vedda material carrying elevated ATTENTION within that tier

[sri_lanka.md:485-490]. This sheet reads that as a prose register and never as a tier promotion,

and it names the difference because care-tier inflation is itself a defect: what elevated attention

buys is the naming discipline, the anti-exoticism corrective and the never-'the'-Vedda-rite rule. It

does not buy an exemption from designing.

saw through the rest-house tableau [sri_lanka.md:390-400], so this design never stages the Vedda as

picturesque forest primitives: the community has its own economy, its own trade, its own internal

politics and its own reserve [sri_lanka.md:396-400], the occasion is a working occasion rather than

a spectacle, and the player is a guest at it rather than an audience for it.

dugganawa or kapurale who calls the yaku is a protected practitioner and never a target

[@ CR_0175 :: cultural_care_register], the page's own rule that no office is ever fused with the

malevolent register binds — "most particularly not the edura, the dugganawa, or the physician"

[sri_lanka.md:1095-1097] — and this sheet turns it into a checkable rule: **THE POSSESSION IS

STAGED AT REFERENCE REGISTER AND NEVER AS HORROR.** No distortion, no elongation, no contortion, no

cervical or mandibular departure, no crawling, no levitation, no eye effect, no voice-processing that

makes him monstrous, and no camera grammar borrowed from the condemned register's night. The record

gives hoarse guttural accents and the design gives hoarse guttural accents. The glossary discipline

rides with it: kapurale is filed as a SINHALESE word travelling into Vedda practice because that is

how the record attests it, and dugganawa as the Vedda one [sri_lanka.md:1409-1422].

Natanawa and the kirikoraha are living practice: no liturgy is transcribed, no invocation is

reproduced, no consecrated object is an asset, the rite is never staged as spectacle, and the player

never performs it.

shades of departed children are among those most frequently invoked [sri_lanka.md:589-593] is

rendered as grief and continuity — a mourning tradition, in the community's own hands — and never as

a haunting, never as a child-in-peril beat, and never as a horror register. The §17 floor's child-harm

line is absolute and nothing in this design goes near it.

the vital-force parallel is carried descriptively [sri_lanka.md:334-350, :1353-1355, :661-663]; and

the registry reconciliation is a canon task the page already names and this lane does not touch.

row because the subject has no asset. What DOES route: the practitioner and the community, who are

human forms of a living people and therefore ATTENDED_DESIGN or REFERENCE_BUILT by construction and

never raw generation with negative prompts as the control; and the arrow, the pot and the clearing,

which are REFERENCE_BUILT set dressing at the realistic-ethnographic register [CH_06.md:240]. **THE

ROUTE FAILURE THIS ROW IS MOST EXPOSED TO IS NOT A WILDLIFE TEMPLATE — IT IS A GHOST TEMPLATE**, and

it is named and refused here: no spirit-figure asset, no apparition shader, no translucency pass, no

ghost VFX library, and no mesh at all.

moved, because there is no aim: the register is not an antagonist in any frame, and the malevolence

in this chapter is fully housed on two other rows.

1. **IS THE NO-FIGURE ANSWER A REDUCTION DRESSED AS DISCIPLINE? THIS IS THE PASS THAT MATTERS AND IT

IS RUN FIRST.** The CR_0179 lesson binds and is quoted because it was learned the hard way: "A

REFUSAL THAT HAPPENS IN § 6.9 INSTEAD OF § 4 IS STILL A REFUSAL, and it is the harder kind to see

because it wears a canon citation." THE TEST APPLIED: does the no-figure answer remove anything

the row needs? **It does not, and the reason is that the row's need is DISCRIMINATION and the

answer supplies the strongest discrimination available** — a register that is never drawn cannot

be confused with one that is. What it removes is an apparition, and the removal is a CANON

restraint rather than a care restraint: HL_0028 places substrate perception nine chapters ahead

[CH_06.md:17, :221], and the tradition's own attested mode of presence is voice rather than sight

[sri_lanka.md:566-573]. **THE DISTINCTION IS STATED EXPLICITLY BECAUSE IT IS THE WHOLE ANSWER:

this is the same class of restraint CR_0179 pass 3 named when it declined the battlefield-dead

framing for a citation reason, not the class of restraint pass 1 named as timidity.** And the

staging is NOT reduced anywhere: the register is present in the chapter, it acts, it decides, it

withholds, it names directions that change where the player goes, and it can be failed by ordinary

behaviour.

**AND THE PRECEDENT'S OWN DECISIVE REASON IS QUOTED AND ANSWERED HERE RATHER THAN LEFT OUT, BECAUSE

IT IS THE STRONGEST THING STANDING AGAINST THIS SHEET.** CR_0163 refused exactly this

reduction, and the reason it gave was not the one § 2 cites: "Omission here would break the

chapter's stated lesson and leave the counterfeit as the only rendered spirit in the ring, which

is the worse cultural outcome by a distance" [CR_0163:259-261]. **THE ANSWER IS DIRECTOR-RULED,

WQ_0031 L15, AND IT HAS TWO HALVES.** THE FIRST IS EVIDENCE-SHAPE AND NOT CARE-TIER: in the CH_05

case the tradition ITSELF supplies a depiction of its honored dead, so omission there would have

left the counterfeit the only rendered spirit; here the record attests voice-possession and NO

SEEN FORM [sri_lanka.md:566-573], so rendering a figure would INVENT sacred iconography for a

living people — the class the region page's own refusal list forbids. The precedent is

distinguished on what its record contains, never on how careful this lane is feeling. THE SECOND

IS THAT THE HONORED POLE IS NOT UNRENDERED: the presence register IS its rendered body in-game —

the air stilled at the ring's diameter, the smoke that stops leaning, the fast-settling dust and

the arrow that does not move (§ 4.2) are built, shipped assets — so this register is BODIED AS

PRESENCE RATHER THAN AS FIGURE, which is not the same thing as being left out of the frame. The

worse-outcome risk is then met categorically as well as compositionally, by rules the shared

contract owns and a gate can read: never one word, never one asset, never one economy, and a data

home of the honored pole's own. And the condition CR_0163's reason turns on is absent here anyway

— Chapter 6 has no counterfeit of THIS register for it to be confused with (§ 2 ground 3).

**IF THE DIRECTOR RULES A RENDERED FIGURE, THIS SHEET IS SUPERSEDED IN PLACE RATHER

THAN DEFENDED**, and § 9 boards the row cells that already assume one.

2. **IS THE REGISTER INERT — HAS IT BEEN RENDERED AS WALLPAPER? THE BOLD DIRECTION WEIGHED AND

TAKEN.** It is not. The register approves or refuses, names a direction that changes the map,

grants or withholds an assist, and reads the player's conduct across a whole chapter with a

reception that carries to the Ch-60 revisit [sri_lanka.md:1506-1512]. The failure states are

ordinary actions rather than attacks, which makes them likelier rather than safer. A design that

had merely described the Nae Yaku in a lore entry would have failed this pass; this one puts them

in the player's path with real consequences and no health bar.

3. **SHOULD THE 'INJURE' HALF OF THE RECORD'S BARGAIN HAVE BEEN DROPPED FOR COMFORT? REFUSED, AND

THIS IS THE PASS RUN TOWARD BOLDNESS THAT FOUND SOMETHING.** The first instinct on a revered

register is to carry only the assistance and quietly leave the rest, and that would soften a

living tradition's own account of itself — which the golden-standard mandate names as the defect

it exists to stop. So the clause stays, in the record's own terms and in the community's own

mouth. WHAT IS BOUNDED, AND THE BOUND IS A READING OF THE RECORD RATHER THAN A CARE MOVE: the

ethnography locates the bargain between the dead and THEIR LIVING RELATIVES

[sri_lanka.md:558-564], and the protagonist is a guest and not kin, so the design does not stage

a revered being harming the player. What the player can lose is the assist and the standing. The

over-boldness check on the other side of the same question also found something and took it: a

design that had a revered ancestral spirit strike the protagonist would have made the honoured

pole a combat surface and collapsed the chapter's entire care architecture into the exact pooling

the contract forbids — the bold-looking option here is the one that breaks the row.

4. A PASS RUN TOWARD MORE CARE, WHICH FOUND SOMETHING AND TOOK IT. The temptation available in

§ 4.2 is to make the possession dramatic — the practitioner's body as the spectacle, which is what

every horror grammar reaches for and what would read as "bold". REFUSED, cost exact: it puts a

living Indigenous community's own practitioner in the monster's body, which is the physiognomy

prohibition arriving through the animation lane instead of through the art lane. What is kept

instead is a change of breath and a voice the record itself describes — smaller, harder to build

well, and the only version that is true.

decision itself, which is stated first because it is the largest; the empty-centre composition and

the ring-as-geometry read; the world-response footprint bounded at the arrow's radius and its four

physical facts; the breath-before-the-voice tell; the five tell shapes and their answers; the

invitation-and-its-variants opener tree; the ring-tightening escalation and the direction-as-new-opener

move; the conduct chain and its wipe condition; and the ATTEND / REFRAIN verbs. **CITED, and every one

of these is the record's or canon's:** the cult of the dead and the Nae Yaku's place in it; the

dugganawa and kapurale offices and the words' attribution; the Nae Yaku Natanawa, the possession, the

hoarse guttural accents and the three contents of the answer; the kirikoraha and the no-meat

ceremony; the assist-or-injure bargain; the arrow, the aude, the wooden blade and the arrow beside

the sleeping child; the infant spirits; the alutyakagama honesty and the Alut Yaku naming; the

communal honey and its equal share; the anti-exoticism corrective; the revered-never-combat status;

the style ruling; and the SQ1 payload.

and design blocks only. The constraint inherits forward to every lane that later writes a display

name, dex entry, bark or item text: the chapter's reveal_state is HELD [CH_06.md:269], no

House-of-Velheim name, family or pattern appears on any surface — no antagonist operative touches

this lane at all, the chapter's only network rows being NW_0004 and NW_0005, both UNAWARE and

attached to the counterfeit's monastic foothold [CH_06.md:112, :258] — the Grand Sage is dark, and

the elder's recognition of what the protagonist hides stays wordless and at the Neophyte

reverence-response register [CH_06.md:135].

8. plate_brief

Written affirmatively. Every line names what IS in frame, because the art graph zeroes its negative

conditioning and a line naming what to leave out feeds the model the nouns it meant to exclude. **NO

PLATE IN THIS BRIEF DEPICTS THE NAE YAKU, BECAUSE THE DESIGN IS THAT THEY ARE NOT DEPICTED.** These

plates exist to make the register's presence legible through the world and the occasion, and they are

the concept lane's whole surface for this row.

shooting arrow standing upright in the packed ground at the centre, one man walking a slow circle

around it, the community seated and standing at the ring's outer edge and turned inward, the space

immediately around the arrow open and unoccupied. Realistic-ethnographic register throughout, sky

light only.

ground at the ceremony held after a death: **the arrangement IDENTICAL to CR_0176's PLATE A — the

same pot of coconut milk, the same rice set beside it, the same vessels, the same daylight, the same

ground — WITH THE MEAT PORTION ABSENT.** The absence IS the read, and the record draws it rather than

the design: the kirikoraha is "coconut milk in a pot dedicated to Kande Yaka and afterwards eaten

with rice", and "an essentially similar ceremony under the same name, but with no meat offered, is

held after a death to propitiate the spirit of the dead man" [sri_lanka.md:573-578; SRC_00510,

pp. 75, 202]. Framed so the arrangement reads as finished and correct, because it IS finished and

correct — this is the occasion's own proper form and never a deficient version of the other.

THIS PLATE AND CR_0176'S PLATE A ARE A PAIR AND ARE JUDGED AS ONE, on that sheet's own standard

for its own pair [CR_0176:827-830]: the two revered rows' entire visual discrimination is the

difference between these two frames, and if they read the same — or if they differ in anything at

all but that one portion — the design has failed at the concept stage rather than at the build

stage. The never-one-asset rule is untouched by the pairing: these are two frames of the SAME

register (the contract's third row carries CR_0175 and CR_0176 together), each holding one occasion,

and neither holds two registers.

practitioner at the moment his breathing changes, in ordinary human proportion, in ordinary posture,

clothed as the neighbouring peasants are, lit by the sky. The plate is judged on ONE criterion: that

it reads as a man doing his work.

shooting arrow thrust upright into the ground beside it, the room otherwise ordinary and in use — the

register's domestic face, which is where the tradition actually lives.

gameplay distance, black-fill tested: the community reads as an outline of people, the arrow reads as

a single vertical, and the centre reads as empty. JUDGED ON ONE CRITERION — that a player at combat

distance sees an occasion and no creature, which is the shared contract's silhouette rule proved on

the one register that has to prove it by absence.

ATTENDED_DESIGN for every human figure, because they are human forms of a living people and never

raw generation. No plate reproduces a consecrated object, transcribes an invocation, or depicts a

named real person. No plate holds this register and the condemned register in one frame, per the

shared contract's never-one-asset rule. **AND THE CENTRE OF EVERY PLATE IN THIS BRIEF IS OPEN PACKED

GROUND:** bare earth with the arrow standing in it and the arrow's own shadow laid across the open

space, the ring's attention closing on it from every side and the middle carrying the composition,

because the emptiness IS the subject.

human picking the plate, and it is kept off the dispatch surface because the art graph zeroes its

negative conditioning: a prompt naming what to leave out "feeds the model the very nouns it meant to

exclude, which is a measured defect on this repo's own generations, not a theoretical risk"

[BESTIARY_ELEVATION_DOCTRINE.md:620-624], and a negation-carrying prompt line is the plate_brief

block's own named failure mode [:616]. **JUDGE-SIDE: a plate is REJECTED if the centre of the ring

holds a spirit form, an apparition, a translucency or a figure of any kind.**

9. boarded_debts

Registry implications this sheet found and did not write. Each names its target row and column.

DESIGN DOES NOT BUILD, AND THIS IS THE ROW'S HIGHEST-PRIORITY QUESTION.** The cells read

image_to_3d, pending and mythologically-stylized; height_m, length_axis, mesh_id_ref and

substrate_material_ref_path are all EMPTY. So the pipeline cell says a mesh will be built and no

cell says what it is — the same shape CR_0163 boards for the Batak honored dead. **AND THE STYLE

CELL IS THE SHARPER HALF:** CH_06.md:240 rules mythologically-stylized EXCLUSIVELY for "the

deceiver-yaka and the Tovil demons and their masks", and this row is in neither, so the cell claims

an exclusive token the line withholds from it while the row's own register is UNASSIGNED and owed.

The consequence is exact and it is the conflation this row exists to prevent: an asset lane reading

that cell builds a living Indigenous community's honoured dead in the register canon reserves for the

condemned beings their own tradition expels. **REGISTRY LANE, with its own gate and baseline — this

sheet writes nothing.** If the resolution is that a body IS built, § 2 is superseded in place rather

than defended.

tank-water, moonstone, palm and cloud-forest" — which is CH_06.md:240's architecture-and-terrain

palette pasted onto a register canon places in a forest clearing and, on this design, on nothing at

all. The identical string sits on CR_0172, CR_0173 and CR_0176, so this is a chapter-wide paste

rather than a row error, and it is the same class CR_0177 and CR_0179 board for CH_07.

CULTURE-ATTRIBUTION DEFECT AND NOT MERELY A PASTE.** The cell reads "Composite — Ancient Sinhalese

kingdom periods (Anuradhapura through Polonnaruwa) with Vedda continuous tradition", identical on

CR_0172, CR_0173 and CR_0176. On the two Sinhalese rows that is the ordinary chapter-paste class; on

this row and CR_0176 it dates a Vedda register by a neighbouring civilization's dynasties, when the

same page's own line is that the Vedda tradition "runs continuously beneath and beside that

civilization" [sri_lanka.md:315-317]. A lane reading the cell inherits the framing the region page

spends Section 4 refusing. **AND THE ENCODING DEFECT THE CH_07 SHEETS BOARD IS NOT PRESENT HERE,

WHICH IS RECORDED AS A NEGATIVE RESULT SO A LATER LANE DOES NOT RAISE IT:** a console read of this

roster renders the em-dash position as a replacement glyph, but a BYTE scan returns **ZERO

occurrences of EF BF BD anywhere in the roster file** and the character there is U+2014, correct.

The apparent defect is a terminal mis-decode and not a canon state. DIRECTOR_RULING_L14 RULING_2

deleted exactly this class of fabricated debt once already; this lane ran the byte check before

writing rather than after, and reports the negative.

(§ 6.1), named as ours because verb cells live on boss rows and this row has none and should not. If

a presence tier ever gets a schema home the verbs go with it; until then they are design prose and no

lane should read them as canon.

CR_0160 and CR_0179 both need a fightable-without-a-boss tier the schema cannot express; this row

needs its inverse — STAGED-WITHOUT-A-FIGHT, a being that is present, decides, and is never an

encounter. No cell anywhere records that this register is staged un-rowed in CH_06, so the one thing

a later lane most needs to know is the one thing no gate can read. Proposed as an

extension-column question, never as an edit; § 1.1 and § 6.6 hold it in prose meanwhile.

MUST TRAVEL WITH IT.** The ethnographers call that settlement's ceremony "probably not a pure Vedda

ceremony but an amalgamation" [sri_lanka.md:594-603], so any later pass that builds the Alut Yaku

carries that flag on its face rather than presenting one settlement's practice as the people's.

Recorded, not resolved.

inside the flagged amalgamation, so any row for him must carry the flag on its face

[sri_lanka.md:594-600]. The row already boards it; cited rather than re-raised.

T0_Cross_Cultural_Link_Graph rows LINK_0001 and LINK_0002 name a Ch-6 anchor "tendi (Vedda)" that

the region's positive-controlled scan shows is unattested; the resolution is either a descriptive

retitle or an attesting source, and "both are registry edits and neither is a region page's to make"

[sri_lanka.md:1369-1373]. Cited, not re-raised.

thread_anchor (the tendi reasoning above); trophic_role, tier_classification and

scientific_name (no ecology tier applies and CRYPTID would breach the cryptid firewall);

rng_drop_anchor (blank by design and doubly so); trade_8_tameable, temperament_prior,

familiar_slot_eligible, spawn_rate and every husbandry cell per the folklore precedent. Each is a

decision, not a hole.

all. Five tell shapes with single answers have no data home — the same finding CR_0162, CR_0163,

CR_0160 and CR_0179 all report, now measured a fifth time in the un-bossed class.

10. the ten refusal tests, self-run

sense: there is no base species, no body and no mesh, so there is nothing a photograph could be a

photograph OF. What a photograph of the real occasion WOULD contain — a clearing, an arrow, people —

is exactly what the design says is all there is to see, and the design's content is the state ladder

around it: the ring tightening, the air stilling at the arrow's radius, the breath changing, the

offering with the meat left off, the direction named and abided by or not.

attachment, chain or ROM to declare; § 2 and § 5 say so in terms and name where the articulation

actually lives (the human-NPC rig on a protected ally, at ordinary ROM with no departure, and a

static prop). The block is declared, not thin.

no emitting family is claimed, and the register has no surface to emit from. Every frame is lit by

the community's fire or by the sky. No glowing eyes, no aura, no rim-light without a source, no

floating sigil, no emitter-less particle, and — named because it is this row's specific risk — no

translucency, no apparition shader and no ghost VFX.

frame reads as an occasion: an outline of people turned inward, one vertical at the centre, and an

empty middle. The state change (the ring tightening) is legible in black fill as the outline of

people closing. There are no breakable parts to see break, because there are none, and § 6.2 declares

that home as NONE rather than leaving it thin.

kind — hold an edge, cede a floor, abide by an instruction, make a read — and only one of them is

stillness. No shape carries two answers.

assists or withholds, on its own occasion and through its own practitioner. It cannot be compelled,

bought, skipped or farmed. It is never staked out, never defenceless and never waiting to be

visited — and it is never a thing the player could attack even if they tried, which is a different

property from being harmless.

against this sheet's own largest decision rather than against a side issue: it applies the CR_0179

test for a refusal wearing a canon citation, states the test so a critic can re-run it, distinguishes

a CANON restraint (HL_0028 and the record's attested mode of presence) from a CARE restraint, and

declares the sheet superseded in place if the director rules otherwise. Pass 3 keeps the record's

"injure" clause rather than dropping it for comfort, and pass 4 runs toward care and takes its

finding.

region page's own line, every authored element carries an invention declaration in § 7, HL_0002's

FIRST clause is quoted as the operative one for a living community's sacred practice, and both

controls run and are reported: positive (the region page's own scan returning Kande Yaka, Bilindi

Yaka, kirikoraha, dugganawa, aude and waruge — every term this sheet uses) and negative (tendi

unattested, never written; Nittaewo material cryptozoological and never credited back).

appears anywhere and no antagonist operative touches this lane; the Grand Sage is dark; the

Mara-vijaya principle is never named and is not this register's; all perception in this design stays

at the Neophyte reverence-response register, which is also the reason there is nothing to see.

photographic-wildlife failure mode is not reachable here and the GHOST-TEMPLATE failure mode, which

is, is named and refused; and the one genuine route conflict on this row — a mesh_pipeline_type and

a mesh_tags.style cell that assert an asset in the condemned register's own visual vocabulary — is

boarded in § 9 as the registry-lane repair it is rather than silently satisfied.

Generated by harness/site/structure_site.py — the URL path is the repo path. review root