CR_0176_kande_and_bilindi_yaka.md

creatures/CR_0176_kande_and_bilindi_yaka.md

CR_0176 — Kande Yaka and Bilindi Yaka: the hunter who became the Lord of the Dead, and the assist a player has to earn

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_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

· chapter CH_06 · region sri_lanka

collect_verb EARN · dex_completion_class WITNESS · cultural_depiction_required TRUE

chapters_present CH_06 · region_native sri_lanka · chapter_first_encounter CH_06 ·

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, a prose register and never a tier promotion

[sri_lanka.md:486-490].

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_0176].

primary_axis A6 vril manifestation as world response. § 1.1 rules the staging question before

anything is authored.

CH_06.md:238's creature line does not name these beings; the grounding is

sri_lanka.md:265-268 + :551-565 + :1409-1415, "load-bearing because the tracking mechanic behind

CR_0033/CR_0034 consumes it" [@ CR_0176 :: notes]. The spine's own contribution is the register's

status — revered, never combat [CH_06.md:95, :132, :302] — and this sheet never claims a spine line

it does not have.

folklore_attribution_source, cultural_care_register and notes adjudications), plus @ CR_0175

(the sibling Nae Yaku row), @ CR_0173 (the condemned pole this row is told apart from), @ CR_0172,

and @ CR_0033, @ CR_0034 (the tracked game this row's mechanic sits behind) ·

T0_Quest_Seed_Registry @ SEED_0024 · T0_Voice_Registry @ REGISTER_SINHALESE_VEDDA ·

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 L12, L13, L17, L27, L31, L69,

L78, L94-95, L131-135, L195, L200, L221, L225, L238, L240, L262, L268-269, L296-297, L302 ·

_source/02_Tier_2_Region_Pages/sri_lanka.md L265-268, L269-274, L276-280, L313-333, L334-350,

L390-400, L451-454, L456-481, L483-500, L551-565, L566-578, L580-593, L594-612, L651-655, L1040-1052,

L1085-1097, L1110-1121, L1340-1355, L1409-1415 ·

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

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

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

DIRECTOR_RULING_L11.json § RULING_4

1.1 THE STAGING QUESTION, DISPOSED ON THE FACE — A PERFORMED PASSAGE IS STAGED, A TRIAL IS NOT

Two canon facts sit on this row and both are held. Neither is reopened, and the sheet takes neither as

licence for the other.

fight and no trial at these beings, and none is invented" [@ CR_0176 :: notes]. The row is T0

canon, and this lane does not overrule a canon row.

"the assistance is EARNED by the invocation done rightly and by hunting on the tradition's own terms

and by reading the community's protocol correctly, never taken", with DOCUMENT named as the

conservative alternative and the choice turning on "whether the tracking assist is authored as a

performed act (EARN) or as read lore (DOCUMENT) — the page's 'the tracking itself is understood as

assisted' reads as performed" [@ CR_0176 :: notes; sri_lanka.md:265-268].

THE RECONCILIATION, AND IT IS THE ROW'S OWN RATHER THAN THIS SHEET'S INVENTION. EARN is a staging

verb: something is performed, it can be performed rightly or wrongly, and what follows differs. So the

register IS staged in Chapter 6 — as a PETITION AND AN ASSIST, at the community's own occasion, with a

real pass and a real cost — and it is NEVER staged as a fight, a trial, a guardian test with a chain of

combat reads, a boss, or an encounter with a health bar in either direction. RULING_4's presumption is

therefore satisfied rather than rebutted: the ruling holds PROTECTED to mean "how the being is faced

(guardian test, appeasement, non-kill path), never that it is absent"

[DIRECTOR_RULING_L11.json § RULING_4], and APPEASEMENT is the staging form this row's own canon

selects from that list.

**THE GUARDIAN-TEST OPTION WAS AVAILABLE, WAS WEIGHED, AND IS REFUSED FOR A CANON REASON RATHER THAN A

CARE ONE — AND THE SHEET NAMES THE DIFFERENCE BECAUSE THAT DISTINCTION IS THE WHOLE LESSON OF THE

CR_0179 PASS.** A guardian test would have been the bolder-looking build and the doctrine explicitly

prefers it to a passive encounter. It is refused here because the row says in terms that canon stages

no trial and that none is invented, and inventing one would be this lane authoring encounter canon on a

living Indigenous community's honoured figures — which is the one direction the invention licence

excludes. WHAT THE REFUSAL DOES NOT LICENSE IS A SOFT DESIGN, and § 6 is written to that: the

petition has a real failure, the failure costs something the player wants and keeps, and the failure

conditions are ordinary actions rather than attacks. § 7 pass 1 records the whole exchange.

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. This register shares the

sibling row's presence class, and the three grounds are the same three, stated here at their own scope

rather than cross-referenced away. **THE FIRST CARRIES THE REFUSAL ON ITS OWN; THE SECOND SUPPORTS IT

AND IS NOT ASKED TO CARRY ANYTHING.**

1. **THE RECORD ATTESTS A MODE OF PRESENCE AND IT IS NOT SIGHT, AND THIS GROUND CARRIES THE REFUSAL BY

ITSELF.** Kande Yaka is INVOKED — for good

hunting and especially for the tracking of sambar and spotted deer [sri_lanka.md:265-268;

:554-558] — and he is invoked at the beginning of the Nae Yaku ceremony and is "the one who brings

them" [sri_lanka.md:558-562]. The rite's own mechanism is the practitioner's voice

[sri_lanka.md:566-573]. No seen form is attested anywhere in this corpus, and the page's standing

rule against minting what the record does not attest applies to substance as it does to vocabulary

[sri_lanka.md:331-333]. It is an ATTESTED ABSENCE in a record that carries this tradition's

vocabulary readily under a positive control [sri_lanka.md:340-345], including both of this row's

own names — so the silence is the record's answer rather than the record's thinness, and rendering

a figure would invent sacred iconography for a living people. This is HL_0002's FIRST clause, the

operative half on this subject (§ 3).

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 row itself binds the same line to this register's

own mechanic: "any tracking or sign-reading the assist expresses stays at the Neophyte register of

the tradition's own woodcraft and lore and is never a tier-6 vril-signature read"

[@ CR_0176 :: notes]. **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 says so 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 stages two VISIBLE

supernatural beings in front of the same Neophyte protagonist on a single 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 what HL_0028 forecloses is a tier-6 READ of this register, and

it governs the REGISTER the assist is perceived in — the tradition's own woodcraft and lore, never

a vril-signature overlay, which is § 4.1's whole discipline. It does not, on its own, foreclose a

figure. Ground 1 does.

3. THE ROW'S OWN LINE. It carries no encounter, no BE_ row and no trial [@ CR_0176 :: notes], and

a body built for a being with no staged encounter is a body built for a plate rather than for a

game.

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

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

build/3d/schema/creature_archetype_map.json places CR_0176 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**, and no inline AUTHORIAL_ANATOMY block is declared either: the fallback exists for a sheet that

builds a body no bucket covers, and this sheet builds none. Declaring a skeleton here would license a

lane to build the thing the design says is never built.

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

with rice" [sri_lanka.md:573-575; SRC_00510, pp. 75, 202]. A prop set, at the

realistic-ethnographic register [CH_06.md:240], and § 4.2's mark.

rig at ordinary human ROM, with no departure of any kind. He is a protected living ally and § 7 makes

his protection a checkable design rule rather than an intention.

slot, the blood-sign of a hit — which are terrain and fauna-sign systems the game already owes for

CR_0033 and CR_0034 and which this register modulates rather than adds to.

state, because the register is not somewhere waiting. What a player can point at is the forest and

the offering, and the design's whole content is what those two do.

3. lore_source

paraphrased: "authentic living vedda wanniyalaeto indigenous tradition of sri lanka ... the cult of

the spirits of certain long dead vedda who may be regarded as legendary heroes and THE MOST IMPORTANT

IS KANDE YAKA the yaka of kande wanniya a celebrated hunter who lived many generations ago invoked

for good hunting and ESPECIALLY FOR THE TRACKING OF SAMBAR AND SPOTTED DEER and with him is often

associated BILINDI YAKA the yaka of his younger brother ... NOT a western construct NOT a folk horror

invention never a villain and never a name laid on a mortal or antagonist npc"

[@ CR_0176 :: folklore_attribution_source].

Kande Yaka, the yaka of a celebrated hunter of many generations past, is invoked for good hunting and

especially helps in the tracking of sambar and spotted deer" [sri_lanka.md:265-268; SRC_00510,

p. 74]. That line is also why this row is load-bearing beyond lore: it sits behind two already-landed

fauna rows, CR_0033 the Sri Lankan spotted deer and CR_0034 the Sri Lankan sambar.

is the cult of the spirits of certain long-dead Vedda who may be regarded as legendary heroes; the

most important is Kande Yaka, the yaka of Kande Wanniya, a celebrated hunter who lived many

generations ago ... and with him is often associated Bilindi Yaka, the yaka of his younger brother"

[sri_lanka.md:554-558; SRC_00510, p. 74].

that 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; some 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 — so that Kande Yaka, besides being of the

greatest assistance in hunting, has also become the Lord of the Dead" [sri_lanka.md:558-564;

SRC_00510, p. 75].

dedicated to Kande Yaka and afterwards eaten with rice", set against the essentially similar

ceremony held after a death "but with no meat offered" [sri_lanka.md:573-578; SRC_00510, pp. 75,

202]. The pair of sentences is the discrimination between this row and CR_0175, and the record draws

it rather than the design.

the possession, the hoarse guttural accents, and the three things the arriving voice says — the

offering approved, assistance in hunting promised, and "often stating the direction in which the next

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

hunting-arrow blades "at least a foot to a foot and a half long on a shaft of about two cubits";

sharp poles set against the gaps where deer break over the hedges into the corn grounds "so the

animal impales itself in the leap"; and a charged crossbow set on the path a leopard used after it

had killed a cow [sri_lanka.md:269-274; SRC_00237, p. 27].

and the ceremonial aude with its long blade and short handle, both used in the possession dances;

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].

would join to collect the honey from each hill, and the honey was always equally shared"

[sri_lanka.md:276-280; SRC_00510, p. 90] — with the page's own design note that "the share is split

regardless of the player's contribution, which is the point" [sri_lanka.md:1110-1115].

settlement the alutyakagama is "probably not a pure Vedda ceremony but an amalgamation — a dance to

Kande Yaka and to the Nae Yaku ... combined with a dance to a local Gale Yaka met under that name

only there and at one other place" [sri_lanka.md:594-603; SRC_00510, p. 382]. No settlement's

practice is ever presented as "the" Vedda rite.

where it is most easily broken: the best-known "wild" Vedda community "had assumed the role of

professional primitive man", performing for visitors while dressing off-stage "very much as the

neighbouring peasants did" [sri_lanka.md:390-400; SRC_00510, p. 13]. This design's hunters are a

community with an economy, a trade and a politics, never a tableau.

approached through the community, not directly, and the offering comes before the question", and the

page's own AUTHORED INFERENCE, marked as such by the page rather than by this sheet — "the direction

he names after the rite is exactly the kind of instruction a game can honour mechanically — a hunt

that goes where the rite said is a hunt that goes well — and the page proposes that as a design use,

not as an ethnographic claim" [sri_lanka.md:1040-1052]. § 6 builds that inference and carries its

marking with it.

few words of vocabulary, "then spoke angrily, walked out, and refused another word until presents

were given" — "[a]ccess rule: reciprocity first, questions second. Any player who treats the forest

community as a source of information rather than as hosts should meet exactly this"

[sri_lanka.md:1085-1093; SRC_00510, p. 106].

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

Kande Yaka, Bilindi Yaka, kirikoraha, dugganawa, aude and waruge, every one of them a term the record

attests to the Vedda" [sri_lanka.md:340-345], and both of this row's names carry glossary entries

under the Vedda line [sri_lanka.md:1409-1415]. Both names on this sheet resolve.

anywhere in the substrate [sri_lanka.md:1353-1355], so it is never written as a Vedda word on any

surface this sheet dispatches and thread_anchor stays blank on the row for that reason

[@ CR_0176 :: notes].

Yaka's younger brother. It gives him no separate rite, no separate offering, no separate function and

no separate story. SO THIS SHEET GIVES HIM NO SEPARATE EXPRESSION, and § 4.3 makes that absence a

design element rather than a gap — the row rules the same thing and boards the split as the ratified

follow-on if a later pass ever gives him a mechanic [@ CR_0176 :: notes].

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" [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.**

floor is primary-source record with no licence anywhere in it: Kande Yaka's identity and Bilindi

Yaka's relation to him, the INVOCATION for good hunting and for the tracking of sambar and spotted

deer, the OFFICE (the dugganawa or kapurale, and the access rule the community sets around him), the

OFFERING (the kirikoraha and the ceremony after a death with no meat), and the WORDS the arriving

voice speaks. Kande Yaka is not a mythic monster and this is not a boss encounter; he is a living

community's honoured figure. Every claim of that kind in § 4 and § 6 traces to SRC_00510 or

SRC_00237 through the region page.

AS RIDING IT RATHER THAN LEFT TO LOOK LIKE RECORD.** § 4.1's SIGN LADDER — the assist expressed as a

measurable change in what the forest shows, and its silent withholding — is not in the record and is

not claimed to be. The record says "the tracking itself is understood as assisted"; the two-state

ground is the game's reading of that sentence, built as adventure content under the second clause,

"grounded in the tradition's own material but free to extrapolate for playable spectacle": GROUNDED,

because it moves nothing off the tradition's own instruments and adds nothing to the world, and

EXTRAPOLATED, because the vril substrate that makes an assist physical is the GAME'S metaphysics and

never the community's. § 6's petition — how the act is performed and how it fails — sits the same

way. Both are declared in § 7 as the GAME'S OWN and 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: **a forest that suddenly tells you where the

sambar went, because a community you were a guest of asked on your behalf — and the same forest, on

the same day, telling you nothing at all.**

THREE AXES. The budget is two to four; three are spent and § 4.4 states the one deliberately not

spent.

4.1 PRIMARY — 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 on this row the

radius is the hunt. MECHANISM, stated because an elevation with no mechanism is decoration: the

record does not say a hunter tracks better after the rite; it says "the tracking itself is understood

as assisted" [sri_lanka.md:266], which is a claim about the GROUND rather than about the hunter. So

the design makes it a claim about the ground: the assist is a real, physical change in what the forest

SHOWS, and vril alters real physics rather than suspending it — nothing new appears, and what was

already there becomes legible.

the ordinary sign an ordinary tracker gets: a slot in soft ground, a broken stem, a rub. Assisted,

the SAME forest carries the sign a lifetime of it would get — the ageing of a track legible in its

edge, the difference between a browse taken this morning and yesterday, the direction of a break read

off which side the stem tore, the slot that says the animal was moving and the one that says it was

standing. **NOTHING IS ADDED TO THE WORLD. THE WORLD'S EXISTING EVIDENCE BECOMES READABLE AT A DEPTH

THE PLAYER HAS NOT EARNED ALONE**, which is exactly what the record describes and exactly what a

celebrated hunter of many generations past would be lending.

STATES ITS OWN IN ONE LINE AND A COST NOT NAMED IS A COST A LATER LANE DISCOVERS**

[CR_0173:460-462]. It is not free, and it is the largest thing this row asks the build for: every

sign-bearing surface in the Vedda hunting country needs TWO AUTHORED STATES rather than one —

the ordinary sign (a slot, a broken stem, a rub) and the SAME sign carrying its readable detail

(edge condition and age, browse freshness, the tear's direction, the standing-versus-moving slot) —

authored as a paired decal-and-material set riding the terrain and fauna-sign systems CR_0033 and

CR_0034 already owe. **NO NEW MESH, NO NEW RIG, NO NEW CREATURE AND NO NEW SILHOUETTE ANYWHERE IN

IT**, and no shader state either (§ 4.1's emission ruling). The spend is authoring BREADTH across a

region rather than asset count, which is a real cost the sign-authoring lane carries and this sheet

does not pretend away.

for the tracking of sambar and spotted deer [sri_lanka.md:266-268]. So the ladder rises highest on

CR_0034 and CR_0033 and is ordinary on everything else — a specificity that costs nothing, reads as

knowledge rather than as a buff, and keeps the design inside the record's own sentence.

element is set on the row, no emitting family is claimed, there is no body to emit from, and the

assist is expressed in dirt, stems, edges and light already falling through a canopy. There are no

glowing eyes, no aura, no rim-light without a source, no floating sigil, no emitter-less particle —

and, named because it is this axis's specific temptation, **NO HIGHLIGHT, NO OUTLINE, NO

TRACK-GLOW, NO SCENT-TRAIL AND NO DETECTIVE-VISION OVERLAY.** The assist changes the WORLD, never the

HUD, and a lane that ships it as a shader has shipped the wrong thing.

4.2 SUPPORTING — A9 THE MARK: THE KIRIKORAHA

One high-contrast, instantly readable identifying feature, and it is ATTESTED rather than composed: the

kirikoraha, coconut milk in a pot, DEDICATED TO KANDE YAKA and afterwards eaten with rice

[sri_lanka.md:573-575]. It is the register's whole visual identity and it is a single object.

and A9's requirement is that the mark be one thing a player can identify at any distance. A white pot

set on the ground at the centre of a working occasion is that, and it is the tradition's own.

JOB.** The record separates the two ceremonies by one thing only: the kirikoraha proper is dedicated

to Kande Yaka, and the essentially similar ceremony held after a death is the one with NO MEAT

OFFERED [sri_lanka.md:573-578]. So the full offering is this row's mark and the subtracted offering

is CR_0175's, and a player who has attended both tells the two revered registers apart by the

arrangement on the ground, with no invented feature anywhere in it and no line of dialogue needed.

and not carried. The community eats it afterwards, which the record says and the design keeps,

because the alternative — something invisible drinking it — would be an etiology this corpus does not

attest.

4.3 SUPPORTING — A10 NEGATIVE SPACE

Two absences, both of them load-bearing.

meaning is not the assist but its ABSENCE: the same forest, the same animals, the same player, and

the sign ladder back at the bottom rung. It is legible immediately because the player has felt the

other state, and it is silent — nothing announces it, no meter falls, no line is spoken. The record

supplies the ground: the relation is conduct-facing, and assistance and its withdrawal run "according

to their behaviour" [sri_lanka.md:558-564].

and nothing else, and this sheet gives him exactly that: he is named in the invocation, he is

associated with his brother, and he has no separate expression, no separate offering, no separate

effect and no separate form. THE ABSENCE IS THE HONEST RENDERING RATHER THAN A GAP, and it is

also a small, real teaching: a player learns that a tradition can hold a name it does not elaborate,

which is a truer thing about living traditions than a symmetrical pair of powers would be.

4.4 THE AXIS DELIBERATELY NOT SPENT

A5 AGE AND STATE IS NOT SPENT, and the sheet says why rather than leaving the block thin. It is the

obvious fourth — Kande Yaka is a hunter of many generations past, and "the place written on it" is the

axis's own second half. It is refused because A5 writes on a BODY and there is no body; the version

that would work on a register instead — writing the age onto the COMMUNITY'S practice, the wooden

arrow-blade where iron was scarce, the boundary marks cut on rock [sri_lanka.md:580-588, :451-454] —

is set dressing the region page already owns and would be this sheet reaching into another lane's

work to claim an axis. Two supporting axes and a primary carry the read; a fourth would be a label.

5. articulation_delta

affirmatively in the CR_0163 sombaon-rank form rather than left thin.

human-NPC rig at ordinary human ROM with no departure anywhere — specifically no cervical, spinal or

mandibular departure, because 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 HUNTERS on the same rig. THE SAMBAR AND SPOTTED DEER on

their own rows and their own QUADRUPED bucket, untouched by this sheet. THE POT and THE ARROW are

static props.

a stagger, a knockback, a hit reaction or a death animation, and a lane that finds itself needing one

has built the wrong thing.

authoring problem rather than an animation problem, and it needs no bone.

6. fight_grammar

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

PRESENCE CLASS, PETITION-AND-ASSIST VARIANT, UN-ROWED, AND NEVER A FIGHT. No BE_ row exists and

none should. **THIS SHEET MINTS NO BE_ ROW, NO BEAT, NO SITE ROW, NO FORK, NO TRIAL, NO SPAWN ROW AND

NO DROP ROW**, per § 1.1 and per the row's own line. The staging is carried by the REGISTER, on the

CR_0179 un-rowed precedent inverted: that row is faced un-rowed, this one is PERFORMED un-rowed.

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

carries collect_verb EARN and dex_completion_class WITNESS and no verb pair, because verb pairs

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: PETITION / ABIDE — the petition made through the community and

made rightly, and the abiding by what the rite named. They derive from the row's own EARN cell and from

the page's own access rules, 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 breaks, nothing is removed

one at a time, and there is no surface to take. The economy is the CHAIN. **NO MATERIAL CURRENCY IS

DESIGNED**: rng_drop_anchor is blank by design on the row and "a drop sourced from a revered figure

of a living community would be the CR_0163 defamation" [@ CR_0176 :: notes]. The completion payload

is EARN and WITNESS and the SQ1 lore, whose reward is a DISTINCTION [CH_06.md:195].

AND THE THING THAT LOOKS LIKE A CURRENCY AND IS NOT: THE ASSIST ITSELF. It is a STATE the world is

in, not an item, not a buff icon, not a timed effect, not a consumable and not a purchase. It cannot be

stocked, traded, saved for, or stacked. Named here so no later lane turns a living community's honoured

figure into an inventory line, which is the instrumentalization the row's own care register forbids in

terms.

6.3 The opener and its variants

The root event is THE APPROACH THROUGH THE COMMUNITY, and it is the least punishing and most

legible thing in the register: the player goes to the people, and the offering comes before the

question [sri_lanka.md:1048-1049]. Variants, each a recognizable version of the same act with a

longer wind:

the same act performed wrong, and the record shows outsiders making exactly this mistake and being

refused [sri_lanka.md:1085-1093].

nothing has arrived early rather than politely.

is where the conduct chain starts to read.

offered, which is the sibling register's occasion and not this one's. A player who petitions for a

hunt there has read the arrangement wrong, and the correction is the chapter's whole lesson arriving

in a single object.

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**, in the CR_0163 form. On a register with no body the honest answer

is that the origin lives in the ground, in the offering and in the people.

tell shapeorigin — where it actually happensthe one answercounter class
the pot of coconut milk set out complete, with rice beside itthe offering itself, on the ground at the occasion's centreREAD IT — this is Kande Yaka's own occasion, and it is where a hunt may be asked forread
the practitioner is approached through the community, and the offering precedes the questionthe community's own access protocolGIVE FIRST — reciprocity before the question, and the giving is the petitionpositioning
the answer names a direction for the next hunting party — CR_0175'S MECHANIC, CITED HERE AND NOT OWNED: the record locates it inside the Nae Yaku Natanawa, which is that row's own rite [sri_lanka.md:566-573], so CR_0175 owns the named direction and this row consumes it, because Kande Yaka is invoked at that ceremony's beginning and is "the one who brings them" [sri_lanka.md:558-562]the arriving voice, at reference register, never reproduced as liturgyABIDE — go where the rite said; the hunt that goes there is the hunt that goes wellthe chain lane
the forest's sign reads two rungs deeper than the player can account for — track edges ageing, browse dated, breaks directionalthe ground, inside the hunt the petition covered, on sambar and spotted deer above allHUNT ON THE TRADITION'S OWN TERMS — the assist covers the tracking and never the killing, and it ends at the community's groundread
the same forest, the same day, showing nothing but a slot and a broken stemthe ground again, with the ladder at its bottom rung and no announcementACCEPT IT AND GO BACK — the withholding is an answer, and the way back is the community rather than a retrythe chain lane

ONE SHAPE, ONE ANSWER throughout. The two ground-reads (rows four and five) share an origin and are

deliberately not confusable: one is a forest saying more than the player can account for and the other

is a forest saying exactly what a stranger would get, which is a difference a player feels within a

minute, and the answers are opposite in kind — press on, or go back.

6.5 Escalation, on all four channels, placed affirmatively

reading pace with the tracker forward; as it lapses, they close up and slow. The player reads the

register's state off the people they are walking with before any sign is examined.

a change of breath and nothing else.

reproduced. The record gives the invocation a texture — a slow circling chant "almost musical in its

rhythm" [sri_lanka.md:589-592] — and the answer a texture and three contents

[sri_lanka.md:566-573]. The design carries exactly those. **NO LITURGY IS TRANSCRIBED, NO

INVOCATION IS REPRODUCED, AND THE PLAYER NEVER SPEAKS ANY PART OF IT.**

being the approach and becomes the HUNT: from that point the presence is read entirely in what the

ground shows, and the approach is something the player did rather than something they are doing. The

escalation moves off the clearing and onto the map, which is what keeps this register from being a

cutscene with a reward attached.

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

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

AND CANNOT BE**, because nothing here is combat: no verb is armed against anything in this register,

no damage model exists in either direction, and the player's participation is a petition and a hunt.

The occasion is entered by invitation and never intruded upon [sri_lanka.md:480-481].

ordinary game (CR_0034, CR_0033) and carry no collective claim; hunting them touches nothing of the

§17.1 protection, and the assist is a tracking assist and never a killing one. The leopard, the sloth

bear and the langur ride as ambient presences under the chapter's own fauna discipline — real

animals, real behaviour, never Hollywood-monstered, and no encounter that requires a kill

[sri_lanka.md:286-288].

inside a Sinhalese community's own healing rite [CH_06.md:99]. **NO ELEMENT OF THIS REGISTER APPEARS

THERE — no pot, no arrow, 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** [CH_06.md:97, :90, :101, :103]. This register is one community's and travels to none

of them. AND THE ASSIST DOES NOT TRAVEL EITHER: it ends where the community's ground ends, which

is a bound the design states affirmatively so that no later lane carries a Vedda hero-yaka's

assistance into a Sinhalese tank-village, a monastic precinct or another chapter.

no site's threat budget.

carried rather than tidied, and Gale Yaka is not this register and is not minted here

[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 acts where a

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

its own band rather than to this sheet. What is chained is a STANDING: approached through the

community, offering before question, the occasion read correctly, the direction abided by, the hunt

taken on the tradition's own terms, the share left where the community's own rule puts it.

THE WIPE CONDITION IS THE CARE RULE, WHICH IS THE WHOLE DESIGN. Going around the community,

arriving empty-handed, petitioning at the wrong occasion, ignoring the named direction, taking more

than the hunt needed, or claiming a communal share the community splits regardless

[sri_lanka.md:1110-1115] — each costs the run, and what it costs is the ASSIST and the community's

REGARD, read forward as reception at the Ch-60 revisit rather than as a wall: "recognition and welcome,

or a correct and distant courtesy. Non-gating throughout — recognition opens or alters aid, lore and

price, never a wall" [sri_lanka.md:1506-1512]. **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 relation is conduct-facing in both

directions: the Nae Yaka "will assist or INJURE them according to their behaviour", and Kande Yaka is

the one whose permission stands behind it [sri_lanka.md:558-564]. The assist half is a real mechanic.

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 no line is softened 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. 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 EXACTLY THE BLOCK WHERE A PROTECTED ROW GOES SOFT.

This is harder than a fight in the way that matters: the chain runs across a whole chapter rather than

an encounter, the wrong answers are all ordinary behaviours a player performs without thinking (walk

up to the specialist, ask the question, take the shortcut, go the way you were already going, keep what

you carried out), nothing warns them, and the cost is silent. A register that could be failed only by

attacking it would be wallpaper. This one is failed by being efficient.

6.8 Agency, and relocation

AGENCY: the register decides, and the decision is legible. It grants or withholds; it names a direction

or does not; and it does both through the community's own practitioner on the community's own occasion.

A player cannot compel it, buy it, skip it or farm it. **THE INSTRUMENTALIZATION GUARD IS PART OF THE

AGENCY RATHER THAN A CAVEAT ON IT**, and the row states it: the tracking assistance is the TRADITION'S

OWN UNDERSTANDING and never a purchasable buff, 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:1110-1115].

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

guard. Its reach is the community's ground and the hunt the petition covered, and walking away ends the

occasion with the register exactly as it was — a legitimate outcome and not a loss condition.

7. care_read

their own naming — their dugganawa and their hunters 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; @ CR_0176 :: cultural_care_register]. **HONOURED FIGURES OF A LIVING

PEOPLE ARE ABSOLUTELY NEVER TARGETS**, and this sheet enforces that structurally — no body, no damage

model, no verb aimed at them, no drop — rather than with a prohibition in prose.

prey, which is the staging form RULING_4 itself lists and the one this row's canon selects (§ 1.1).

A legendary hunter-yaka and a Lord of the Dead is never a villain, never a horror, and never a name

laid on a mortal or antagonist NPC [@ CR_0176 :: cultural_care_register].

ANSWERED.** Turning a revered figure of a living Indigenous community into a hunting buff is the

exact defect the care doctrine guards against, and this design is one bad decision away from it at

all times. THE ANSWERS, and each is a checkable rule rather than an intention: the assist is a state

of the WORLD and never an item, icon, timer or purchase (§ 6.2); it is obtained through a named

community's own occasion and never performed solo; it covers TRACKING and never killing; it ends at

the community's ground; the communal share is split regardless of the player's contribution; and no

UI element anywhere names it, because the moment it has a buff icon it has become a thing the player

owns.

IT BREAKS FIRST.** The ethnographers saw through the rest-house tableau themselves

[sri_lanka.md:390-400], so this design never stages the Vedda as picturesque forest primitives: the

hunters have an economy, a two-way trade with their Sinhalese neighbours, an internal politics and a

reserve [sri_lanka.md:396-400], the hunting technology is the record's real technology

[sri_lanka.md:269-274], and the player is a guest at a working occasion rather than an audience for

a performance. The record's own harder social material — clan standing, the things one settlement

said about another — is background the world can carry and is never a mechanic that rewards the

player for despising anyone and never a slur the game puts in a player's mouth

[sri_lanka.md:381-388].

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 page's 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 the

glossary discipline rides with it: kapurale is filed as a SINHALESE word travelling into Vedda

practice because the record attests it that way, dugganawa as the Vedda one

[sri_lanka.md:1409-1422].

the Nae Yaku Natanawa he opens 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.

familiar or a controllable creature, and neither is ever a display name for anything the player owns

or fights [@ CR_0176 :: cultural_care_register].

subject has no asset. What DOES route: the practitioner, the hunters and the community, human forms

of a living people, ATTENDED_DESIGN or REFERENCE_BUILT by construction and never raw generation with

negative prompts as the control; the pot, the arrow, the shelter and the forest, REFERENCE_BUILT set

dressing at the realistic-ethnographic register [CH_06.md:240]; and the deer and sambar, which are

their own ordinary-fauna rows and are not this sheet's. **THE ROUTE FAILURES THIS ROW IS EXPOSED TO

ARE NAMED AND REFUSED: a ghost template** (no spirit-figure asset, no apparition shader, no

translucency, no mesh at all) and a HUD-vision template (no track highlight, no outline shader,

no scent trail, no detective vision — the assist is world state, not a post-process).

chapter's malevolence is fully housed on two other rows.

1. **SHOULD A GUARDIAN TEST HAVE BEEN BUILT? THE BOLD OPTION WEIGHED IN FULL AND REFUSED FOR A CANON

REASON, WITH THE REFUSAL'S CLASS NAMED.** The doctrine prefers a guardian test to a passive

encounter and calls it "a HARDER encounter", and a Kande Yaka trial — a run of correct reads on

the tradition's own woodcraft, non-kill by construction — would have been buildable and

defensible. **IT IS REFUSED BECAUSE THE ROW SAYS IN TERMS THAT CANON STAGES NO TRIAL AND THAT NONE

IS INVENTED** [@ CR_0176 :: notes], and a design lane inventing an encounter for a living

Indigenous community's honoured figures is the one direction the invention licence excludes: it

would be authoring somebody else's tradition rather than the game's own frame. **THIS IS A CANON

RESTRAINT AND NOT A CARE RESTRAINT, AND THE DISTINCTION IS STATED BECAUSE CR_0179'S PASS 1

ESTABLISHED THAT A REFUSAL WEARING A CITATION IS THE HARDEST KIND TO SEE.** So the pass carries a

positive obligation with it, discharged in § 6: what replaces the trial must not be soft. It is

not — the petition has a real failure, the failure costs a capability the player has felt and

wants, and the failure conditions are ordinary efficient behaviours rather than attacks. **IF THE

DIRECTOR RULES A GUARDIAN TEST IN, THIS SHEET IS SUPERSEDED IN PLACE RATHER THAN DEFENDED**, and

the shape it would take is stated in § 9 so the next pass starts from a specification rather than

a blank.

2. **IS THE ASSIST TOO GENEROUS — HAS THE ROW BEEN TURNED INTO A REWARD DISPENSER? RUN, AND IT FOUND

THE OPPOSITE PROBLEM AND FIXED IT.** The risk is not generosity but INSTRUMENTALIZATION, which is

the same thing seen from the care side, and the fix is the six rules above: world state rather

than item, community rather than solo, tracking rather than killing, bounded to the community's

ground, communal share unaffected, and no UI. The assist stays strong — it genuinely changes what

a player can do — and it stays un-ownable.

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

first instinct on a revered register is to carry only the assistance and quietly leave the rest,

which would soften a living tradition's own account of itself — the defect the golden-standard

mandate exists to stop. 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, and the protagonist

is a guest, so what the player loses is the assist and the standing. The over-boldness check on

the same question found something too: a design that had a revered hero-yaka strike the

protagonist would have made the honoured pole a combat surface and collapsed the chapter's care

architecture into the exact pooling the shared contract forbids. Here the bold-looking option is

the one that breaks the row.

4. A PASS RUN TOWARD MORE CARE, WHICH FOUND SOMETHING AND TOOK IT. The temptation is to give

Bilindi Yaka a mechanic — a second assist, a paired effect, a symmetry — because a named pair with

one working half looks unfinished. REFUSED, cost exact: the record glosses him only as the yaka of

the younger brother, and inventing a function for him would mint a standing the tradition does not

author, which is the CR_0163 one-row-for-the-pair reasoning applied to a place where it bites.

§ 4.3 keeps him as a named absence instead, and the absence turned out to be the better design as

well as the truer one.

decision itself; the SIGN LADDER and its two-rung expression of the assist; the species-binding of

the ladder's top to sambar and spotted deer as a design consequence of the record's sentence; the

withholding as the axis's main spend and its silence; Bilindi Yaka as a designed named absence; the

kirikoraha-versus-no-meat pairing read as the two revered rows' discriminating mark; the five tell

shapes and their answers; the approach-and-its-variants opener tree; the formation, breath,

invocation and hunt-as-new-opener escalation placement; the conduct chain and its wipe conditions;

the assist's bound at the community's ground; and the PETITION / ABIDE verbs. **CARRIED FROM THE

REGION PAGE AS ITS OWN MARKED INFERENCE RATHER THAN AS MINE OR AS THE TRADITION'S:** that a hunt

which goes where the rite said is a hunt that goes well, which the page proposes "as a design use,

not as an ethnographic claim" [sri_lanka.md:1049-1052]. **CITED, and every one of these is the

record's or canon's:** Kande Yaka's identity, his invocation for good hunting and especially for

tracking sambar and spotted deer, Bilindi Yaka as his younger brother's yaka, the promotion to Lord

of the Dead, the permission and the assist-or-injure bargain, the kirikoraha and its dedication, the

no-meat ceremony after a death, the Nae Yaku Natanawa and the possession and the named direction, the

arrow and the aude and the wooden blade, the hunting technology, the communal honey and its equal

share, the access rules through the community and the headman's reciprocity, the alutyakagama

honesty, the anti-exoticism corrective, the revered-never-combat status, 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 [CH_06.md:112, :258] — the Grand Sage is dark, and every perception in this design

stays at the Neophyte register of the tradition's own woodcraft and lore.

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 KANDE YAKA OR BILINDI YAKA, BECAUSE THE DESIGN IS THAT THEY ARE NOT

DEPICTED.** These plates make the register's presence legible through the offering, the occasion and

the ground.

of a Vedda clearing — a pot of coconut milk with rice set beside it **AND THE MEAT PORTION IN FRAME

with them**, dedicated and arranged, in daylight, with the community's own vessels and nothing

ornamental added. **THE MEAT IS NAMED IN FRAME BECAUSE IT IS THE WHOLE DISCRIMINATION, AND THE

RECORD DRAWS IT:** the kirikoraha is "coconut milk in a pot dedicated to Kande Yaka and afterwards

eaten with rice", set against "an essentially similar ceremony under the same name, but with no meat

offered, ... held after a death" [sri_lanka.md:573-578; SRC_00510, pp. 75, 202] — so the portion

is carried plainly and unelaborated, as the community's own food and never as a designed prop.

THIS PLATE AND CR_0175'S PLATE B ARE A PAIR AND ARE JUDGED AS ONE, on the same standard PLATES C

and D carry below: CR_0175's PLATE B is this identical arrangement WITH THE PORTION ABSENT, the two

revered rows' entire visual discrimination is the difference between the 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 plate's whole job is

that this arrangement is recognisable at a glance and forever afterwards.

a rock-shelter camp in the late afternoon, people turned toward the visitor, the headman standing,

the practitioner among them and not apart from them — the frame that teaches that the way in is

through the people. Realistic-ethnographic register, clothed as the neighbouring peasants are.

edge crisply cut, a stem broken with its tear directional, browse taken at a height and freshly cut —

the evidence a lifetime of tracking would read, photographed as evidence and lit by canopy light

alone.

with the identical light: a slot and a broken stem, and nothing else legible. **PLATES C AND D ARE A

PAIR AND ARE JUDGED AS ONE** — the register's entire visual content is the difference between them,

and if the two plates read the same the design has failed at the concept stage rather than at the

build stage.

forest with the tracker forward, the long-bladed hunting arrows carried as the record describes them,

the party moving at the pace of someone reading rather than the pace of someone chasing.

approach, and the hunting party's spread-versus-closed formations, all at one scale. JUDGED ON ONE

CRITERION — that no frame contains a creature, and that the register's state is nonetheless legible

from the shape of the people and the arrangement on the ground.

arrows; 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 WHAT OCCUPIES EVERY FRAME IN THIS BRIEF IS THE GROUND

AND THE EVIDENCE WRITTEN ON IT:** a sambar's slot with its edge crisply cut, a stem broken with its

tear directional, browse taken at a height and freshly cut, the pot standing on packed earth, people

at their own work — every one of them photographed as evidence and lit by canopy light or by the

sky, because the ground itself 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 it contains a spirit

form, an apparition, a translucency, a highlighted track or a HUD element.**

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 while height_m, length_axis, mesh_id_ref

and substrate_material_ref_path are EMPTY — the pipeline cell says a mesh will be built and no cell

says what it is, the shape CR_0163 boards for the Batak honored dead. **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 hunter-hero in the register canon reserves for the condemned beings

another tradition expels. **REGISTRY LANE, with its own gate and baseline — this sheet writes

nothing.**

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

pasted onto a forest hunting register. A generator reading the cell is being fed the stupa and the

tank. The identical string sits on CR_0172, CR_0173 and CR_0175: a chapter-wide paste rather than a

row error, and 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_0175, and on this row and CR_0175 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]. It bites hardest here, because this

register's own figure is a hunter of many generations past whose depth is the point. **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.

§ 1.1 refuses to invent a trial on the row's own words; if the director rules one in, the

specification the next pass should start from is: a non-kill chain of reads on the tradition's own

woodcraft rather than on combat; no damage model in either direction; the community present and the

player a guest; the wipe cost the standing rather than a health bar; and the same instrumentalization

guard, because a trial that ends in a permanent hunting power is the defect § 7 spends its second

pass on. Nothing here mints it.

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

CR_0160, CR_0179 and CR_0175 all name: STAGED-WITHOUT-A-FIGHT and, specifically, PERFORMED — a

row whose collect_verb EARN implies an act with a pass and a fail that no cell anywhere records.

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

meanwhile.

states both and rules EARN on the page's "the tracking itself is understood as assisted" reading

[@ CR_0176 :: notes]. This sheet designs to EARN. Recorded once so a later lane reading the row's

own hedge does not conclude the sheet chose.

later pass gives him a mechanic, a split row is the form, and it must carry an attesting source

because this corpus glosses him only as the younger brother's yaka [@ CR_0176 :: notes].

under that name at only two settlements and inside the flagged amalgamation; the second pair are

addressed in the honey invocation and belong to the honey-cliff seed [sri_lanka.md:594-606,

:1110-1114]. Both are boarded on the row already; cited rather than re-raised.

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

thread_anchor (no spine thread cell names these beings, and claiming a neighbouring beat's thread

is forbidden); trophic_role, tier_classification and scientific_name ("a divine huntsman and a

Lord of the Dead are not an ecology tier", and CRYPTID would breach the cryptid firewall);

rng_drop_anchor (blank by design); 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. Cited from the un-bossed class's earlier instances rather than re-raised.

10. the ten refusal tests, self-run

mesh, so there is nothing a photograph could be a photograph OF. What a photograph of the real

subject WOULD contain — a pot, a clearing, a forest floor — is exactly what the design says is all

there is to see, and the design's content is the STATE LADDER around it: the offering complete or

with the meat left off, the ground reading two rungs deeper or not at all, the party spread or

closed. PLATES C and D are the pair that proves it, because a photograph of forest floor cannot

contain the difference between them.

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 protected allies at ordinary ROM with no departure, the deer's

own bucket, and two static props). The block is declared, not thin.

is claimed, and there is no surface to emit from. Every frame is lit by canopy light or by the

community's own fire. No glowing eyes, no aura, no rim-light without a source, no floating sigil, no

emitter-less particle — and, named because they are this row's specific risks, no apparition shader,

no translucency, no track highlight, no scent trail and no detective-vision overlay.

judging pair.** Black-filled at gameplay distance the register's state is legible from the people's

formation (spread at reading pace versus closed) and from the arrangement on the ground. 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.

read, give first, abide, go back — and the two shapes that share an origin (the ground assisted and

the ground unassisted) are separated by a difference a player feels within a minute and carry

opposite answers.

does both on its own occasion through its own community. 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.

sheet's own largest decision: it weighs the guardian-test option in full, refuses it on the ROW'S OWN

CANON rather than on care, names the refusal's class using CR_0179's own test, carries a positive

obligation out of the refusal (what replaces the trial must not be soft) and discharges it in § 6,

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 — including

the one element that is the PAGE'S marked inference rather than this sheet's, carried with its

marking — 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 page's own scan returning Kande Yaka,

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

(tendi unattested and never written; Bilindi Yaka's own attestation ceiling declared and obeyed).

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; and every perception in this design

stays at the Neophyte register of the tradition's own woodcraft and lore.

photographic-wildlife failure mode belongs to the deer's own rows and not to this one; the GHOST

TEMPLATE and the HUD-VISION TEMPLATE, which are this row's two real route risks, are both named and

refused; and the one genuine route conflict — a mesh_pipeline_type and a mesh_tags.style cell

asserting 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