Batch97 discipline: this round applies Prompt 6 v6.28 and Prompt 9 v3.22 together with Prompt T v1.19 and the Mipham R17 source-specific fixture manifest. Each active fixture is source-revalidated before execution; superseded fixtures remain disabled; comparator-triggered candidates are reopened against the Tibetan before acceptance; fluent English is not majority evidence.
Prompt 6 execution evidence: Batch97 source-specific guardrail execution completed: source loci revalidated; active fixtures executed positively and negatively; superseded fixtures disabled; expert claims classified; context checked; source roles/relations/clause scope/paired members/anaphora verified; exact-occurrence contamination scanned; lexical compounds tested before relation-neutral fallback; source-absent intensification and false collocation donors rejected; and exact-artifact PASS/FAIL evidence recorded.
Prompt 9 after-fluency evidence: Batch97 relational-fidelity after-fluency gate completed: active fixtures were rechecked; reflexive/self-knower, role, epistemic, clause, relation, occurrence-contamination, intensifier, completeness/scope, label/title, terminology-panel, and editorial-supplement regressions were scanned in the exact artifact without harmonizing targets to comparators.
Prompt T execution evidence: Batch97 Prompt T execution refinement applied: source-specific fixtures were source-revalidated before activation; superseded fixtures were disabled; expert evidence type was separated from lexical authority; source roles/relations/clause scope were recorded; anti-reflexivity preserved legitimate source agents and objects while rejecting self-objectification; adjacency passed compound testing before relation-neutral fallback; exact-occurrence contamination was checked; and editorial supplements used the canonical removable marker.
Batch97 fixture-governance qualification: four inherited manifest prose snippets are stale at the lexical/relation/head-word/clause level and are not allowed to regress this artifact. MIPHAM-39 remains valid for its cross-locus anti-contamination rule, but its earlier “one’s own state” wording at rang ngo rig pa’i ye shes is superseded by the later source-revalidated MIPHAM-61 requirement “one’s own nature.” MIPHAM-41 is invalid at its claimed “introduction locus”: exact-source revalidation shows rang ngo ’phrod pa’i ye shes shar bas, not an ngo sprod construction, so R21 restores recognition/realization language at this occurrence and preserves genuine introduction terminology only where the Tibetan actually has ngo sprod. MIPHAM-48 remains valid for the dharmatā → self-originated pristine consciousness relation, but its older “principal point of practice” publication form is superseded by MIPHAM-62, which removes the source-absent head noun and requires “the principal one.” R31 further refines the inherited MIPHAM-48/MIPHAM-53/MIPHAM-62 target string “clear as self-originated pristine consciousness”: the fixture constraints remain valid, but that English realization is now “manifest as self-originated pristine consciousness” because “clear as” has an unintended comparative parse in English while source-local gsal ba independently supports manifestation/appearance senses. MIPHAM-57’s core separation of pair-analysis from recognition-confidence remains valid, but its inherited publication string is stale because it adds “your own” to nyams myong gi steng nas and turns gdeng du byas nas ... skyong dus into a free target imperative; R22 source-revalidates and refines that fixture behavior.
Exact-artifact Strict QA evidence: Batch97 fixture/body-apparatus/private-study/handoff QA executed on the exact artifact. Source-revalidated fixture assertions passed at their valid loci; MIPHAM-57’s stale inherited publication-form wording was quarantined rather than counted as a positive expected hit, while its core role-separation assertion passed; superseded/invalid fixture wording did not control the body; editorial supplements were reversible; private-use notice concepts were verified when enabled; and artifact/handoff round-status metadata matched.
Render disclosure: exact-R42 structural validation passed with zero HTML parse errors, no duplicate IDs or broken ARIA references, balanced scoped CSS braces, complete image metadata, safe external-link relations, and the same 44 controlled teaching-body text nodes as R41. A fresh browser render could not be executed in this workspace because the installed Playwright package has no browser executable; the prior R41 screenshots are not reused as certification for R42. Remote image/font availability and visual layout therefore remain uncertified in this pass.
R38 source-transcription / epistemic repair — REJECTED AND SUPERSEDED IN R40: R38 incorrectly asserted that the second instruction opened with དེ་ལྟར་ངོས་ཟིན་པ་ན་ (de ltar ngos zin pa na) and changed “realized” to “recognized.” Fresh exact-source revalidation in R40 shows that this was a cross-locus transcription error. The controlling locus is དེ་ལྟར་རྟོགས་ཚེ་ (de ltar rtogs tshe), so realization-family language is required here. The actual ngos zin occurrence appears later in the third instruction at ཆོས་ཉིད་རང་བབས་རང་གསལ་གྱི་སྒོ་ནས་ངོས་ཟིན་པར་བྱའོ།, where the body already says “should be recognized.” R40 restores “When it is realized in this way” at the rtogs locus and explicitly rejects the proposed R38 MIPHAM-71 fixture.
R39 HANDOFF-01 post-final synchronization repair: the external R38 Deep-Review Clean Pass 2/2 handoff promoted the exact R38 SHA to REVIEWED FINAL / PUBLISHABLE while the exact promoted HTML remained internally marked STATUS: REPAIR, still identified itself as the thirty-eighth repair pass, and ended its current revision ledger with “Status after R38: REPAIR.” Batch97 HANDOFF-01 requires current artifact identity, status, handoff, revision endpoint, and package metadata to agree, and Batch93/94 treat metadata/report/render/package corrections as material. R39 therefore synchronizes the live artifact to a new repair round without changing any controlled teaching-body wording. Same-pass FINAL promotion is prohibited; a later exact-R39 no-material-change pass is required.
R40 de ltar rtogs tshe exact-source / cross-locus contamination repair: independent source-order revalidation found that the R38/R39 second-instruction wording rested on a false Tibetan transcription. The actual source has དེ་ལྟར་རྟོགས་ཚེ་ (de ltar rtogs tshe), while ngos zin occurs later in the third instruction. Prompt 6’s source-transcription, exact-occurrence-independence, and cross-locus-contamination gates therefore require restoration of realization language at the second-instruction locus. This is a one-node teaching-body repair, not a global rule that every rtogs must receive one fixed English gloss.
R41 colophon phal qualifier-attachment repair: the controlling colophon reads རྟོགས་ལྡན་རྒན་པོ་ཕལ་གྱི་ཉམས་མྱོང་དམར་ཁྲིད་ཀྱི་ཆོས་སྐད་གོ་བདེ་བ་ (rtogs ldan rgan po phal gyi nyams myong dmar khrid kyi chos skad go bde ba). R40’s “the old realized ones in general” kept phal near the correct group but changed its grammatical function into a distributive English adverb. Here phal sits inside the genitive noun phrase before gyi; independent lexicography supports the ordinary/common family, and both comparison witnesses independently take the phrase as ordinary/typical old realized ones. R41 therefore reads “the direct experiential guidance of ordinary old realized ones.” This is occurrence-specific: it does not impose phal = “ordinary” mechanically at other constructions such as phal cher or phal mo che.
R42 report adjudication — accepted body repairs: fresh readback of the controlling Tibetan confirms the overt bltas pas act, rang gar, the discourse/additive particles de yang and yang, enumerative sogs, and the causal closure pas so. It also supports “actual” for technical don gyi and the pramāṇa value “presumptive cognition” for yid dpyod. The nighttime sentence is clarified without making luminosity the object of ’dzin or loosening mtshan mo’i ’od gsal into a temporal phrase.
R42 babs kyis bltas pas role repair: R41’s passive “are directly observed in the mind” deleted the source-explicit act of looking and added the unanchored location “in the mind.” R42 restores “one looks naturally at those very two,” retaining both mkhan roles while the following source clause still states that the object of experience and experiencing agent are not two. This is neither an instruction for awareness to take itself as an object nor a deletion of an overt Tibetan predicate.
Malcolm chronology rule applied locally: where supplied posts address the same issue, the later statement controls. Malcolm’s August 2022 explanation explicitly rejects vidyā taking itself as an object and therefore supersedes the looser 2011 shorthand “rig pa recognized itself” for this reflexivity question. It does not supersede a different source fact—the overt bltas pas in Mipham’s sentence—so R42 preserves both the anti-reflexive safeguard and the practitioner’s act.
R42 rang ngo identity without forced harmonization: the report correctly identifies a reader-recoverability problem but not a license for global substitution. The first teaching-body occurrence now carries a canonical removable (rang ngo) marker; later “nature” and “face” renderings remain controlled by their exact local constructions.
R42 yid dpyod lexical repair, relation still watch-listed: “conceptual analysis” is replaced by “presumptive cognition,” the established pramāṇa value documented by the Stanford Encyclopedia of Philosophy and the Study Buddhism glossary. Because yid dpyod nyams still lacks an overt dang, this lexical repair does not claim that the internal relation is text-critically settled.
R42 qualified no-change — srid pa: the claim that “cyclic” belongs only to ’khor ba is too categorical. 84000’s authority record for srid pa includes “cyclic existence,” “existence,” and “becoming,” and its Summary of Empowerment glossary explicitly maps srid pa to “cyclic existence.” The current instruction title is therefore defensible and remains unchanged; no global equation is inferred.
R42 documented parse forks without forced rewriting: the finite reading of shes pa before rang byung gi ye shes … ’char bar ’gyur remains grammatically viable, while a nominal reading in which the primordially indivisible śamatha-vipaśyanā cognition dawns is also live. Likewise, the double ni in the authentic-path sentence permits an alternative attachment in which ease and little hardship are the sign. Neither alternative is compelled strongly enough to displace the present body, so both remain explicit audit forks.
R42 editorial-heading disclosure: every sectional heading in the translated teaching body is supplied navigation and now carries data-editorial-heading="true". The three numbered instruction labels are based on source closure sentences and are separately marked data-source-basis="source-closure"; the homage, thematic, quotation, condensed-point, and colophon headings are marked as fully editorial navigation.
R42 micro-finding qualification: de yang, additive yang, sogs, and causal pas so now receive overt English representation. Saraha’s connective zhing is already represented by the quotation sequence and “He also says”; adding a freestanding “and” would duplicate that relation, so no body change was made at that point.
Private-use / attribution safeguard: the private-use and no-authorization language above is adapted from the supplied Self-Liberation reference page. It is a status notice about this independently prepared working translation, not source content from Mipham. Comparison or terminological influence never transfers authorship, review responsibility, or endorsement to the people or institutions cited.
Release-critical Malcolm safeguard — source roles retained, lexical relations source-revalidated: the user-supplied Malcolm Smith discussion is treated as a named expert diagnostic witness alongside the displayed Tibetan, not as a replacement controlling source. It explicitly distinguishes the experience of nonconceptuality as the object being cognized from any idea that consciousness turns around and takes itself as its own object. The controlled body therefore preserves both source-explicit mkhan roles and “as an object” specifically for the experience; the next source clause remains explicit that the object of experience and the experiencing agent are not two. Later rounds independently revalidated three different rang ngo families rather than harmonizing them: rang ngo rig pa’i ye shes is “the pristine consciousness of knowing one’s own nature”; rang ngo ’phrod pa’i ye shes shar bas is now represented by “with the arising of the pristine consciousness of recognizing one’s own nature”; and the still later rang ngo shes pa’i rig pa remains “rigpa of knowing one’s own face.” The structural Malcolm safeguard does not authorize replacing any of these exact Tibetan relations with another. No instruction to “turn attention back” toward an inner awareness is admitted.
R18 Malcolm-locus clause architecture — passive realization superseded in R42: the supplied forum screenshot correctly helped retain the dazed-state experience and two mkhan roles as causal/participial supports for the main statement that rigpa is pellucid, so R18 did not revive R17’s target-added “Thereupon.” R42 preserves that architecture but supersedes “direct observation” as a passive English realization because the Tibetan has an overt bltas pas act.
Inherited R8/R9 repairs retained except where later source revalidation supersedes them: R25 supersedes the old R8/R9 wording “natural state” at de’i bab la ltas: plain bab remains the state-locus, while the earlier correction that the phrase does not mean looking at its “settling” remains valid. R32 further restores the source-explicit nominal shes pa within the immediately following shes pa dran ’dzin gyi rgyud bring nge ba phrase, now rendered as a tense continuum of recollectively fixating consciousness. In the third instruction, R34 phrase-level lexical validation treats gnas cha as the attested stability/steadiness compound rather than decomposing it as an “abiding aspect,” so gom pa’i gnas cha brtan dgos is represented as the stability of familiarization being firm; las rlung gi rba rlabs remains waves of karmic winds; and the single g.yo ba’i nyams (“experience of movement”) with thoughts blazing like fire remains one experience rather than two. The Saraha sequence also remains attached to the source’s method-of-resting syntax. R10 superseded R8/R9’s four-independent-designation treatment of mtha’ bral brjod bral gnyug ma’i ’od gsal dang rig pa: the explicit dang precedes rig pa, while the compact pre-dang chain functions around gnyug ma’i ’od gsal. R11 further repairs the literalistic English “free from expression”: brjod bral is rendered “beyond expression.” R12 makes the source’s overt dang boundary visually unambiguous by treating the two designations as “fundamental luminosity, free from extremes and beyond expression” and “rigpa.”
Rejected comparator-driven candidate: one public English witness gives the second non-conceptual experience as though vipaśyanā’s clarity were present. The controlling Tibetan contains ལྷག་མཐོང་གི་དྭངས་ཆ་མ་ཐོན་པ་, explicitly “the lucidity of vipaśyanā has not emerged.” The negative reading is therefore retained; no Tibetan emendation is made.
No-emendation lexical check: the third instruction’s སྤུན་པ་ (spun pa) was rechecked because it can look like a corruption of shun pa. Tibetan lexicographic evidence independently attests spun pa for the outer husk/chaff of grain. The body’s “husks” language therefore does not require silently changing the supplied Tibetan spelling.
Lexical-compound repair: the difficult first-instruction phrase འགྱུ་དྲན་ (’gyu dran) is independently attested as a discursive-thought / mind-movement expression. R8’s “movement and recollection” mechanically split the compound into two coordinated items. R9 therefore renders it source-locally as “discursive thought”. This also brings execution back into compliance with Batch96 Prompt T, which already names ’gyu dran as a rare-compound validation fixture.
Source-explicit “own face” safeguard: the condensed point retains the Tibetan’s རང་ངོ་ཤེས་པའི་རིག་པ་ (rang ngo shes pa’i rig pa) and R13 retains “rigpa of knowing one’s own face” rather than “rigpa that recognizes its own face.” This keeps the source-explicit rang ngo phrase while avoiding an English subject–reflexive-object construction that can make rigpa sound like a self-knowing inner entity. The phrase remains distinct from the second instruction’s nominal label རིག་ངོ་ (rig ngo), “the face of rigpa.” Neither occurrence is imported as “awareness of awareness,” svasaṃvedana, or consciousness turning back to cognize itself as an object; the earlier myong bya / myong byed passage constrains that reading.
R9 source-order repairs: the opening mun nag thom me ba state is now rendered only as a “dark, dazed consciousness,” removing the added “dull and blank”; ’gyu dran is repaired from the false split “movement and recollection” to the attested compound sense “discursive thought”; the source’s snyam pa byung na is preserved as a thought arising rather than prematurely promoted to certainty; de las gzhan du gyur pa’i sems again marks a “mind” other than that dharmatā rather than making an unrestricted claim about mind; bsgom gtor ba keeps meditation itself as what is scattered, without the added “outward discursivity”; dwangs gsal rnyog med ’dzin bral is “lucid clarity, unsullied and free from grasping,” without added vividness; the compact rang byung gi ye shes rdzogs pa chen po’i dgongs pa and sems kyi chos nyid rig pa rang byung gi ye shes sequences are kept relation-neutral at unresolved internal boundaries rather than converted into unsupported English apposition; rang gi rang bzhin is not doubled into “one’s own nature for oneself”; and the final gdod ma’i gtan srid clause no longer adds an unsupported “one’s own.”
R10 grammar-and-role repairs retained: the opening source’s lack of sogs, both members of the ’di ’dra / ’di yin identification pair, ma rig as “ignorance,” the compact designation structure, phrase-level sgra mthun don ’phags / dgongs nyams handling, unstrengthened yid shes, the tense dran ’dzin continuum, the nominal rig pa / ma rig pa pair, and the instrumental role of nighttime luminosity all remain intact.
R11 nominal-label / lexical-collocation repairs: དེ་ལ་རིག་ངོ་ཞེས་པའི་མིང་འདོགས་ explicitly says that the arising lucidity is “given the name the face of rigpa.” R10’s “this is called recognizing rigpa’s own face” turned a nominal label into a recognition event and inserted rang (“own”), which is absent at this occurrence. This is kept distinct from the later source-explicit rang ngo shes pa’i rig pa. R11 also removes the inherited “seizes the stronghold” collocation from gdod ma’i gtan srid zin: lexicographic sources give gtan srid a permanent-domain / everlasting-domain semantic range and zin a gain/hold sense, so the body now reads “gains the primordial permanent domain.” This is source-local and is not promoted to a universal substitution rule.
R12 opening / scope / predicate repairs, lexically refined in R15: the opening verse preserves the instrumental structure of sems ngo skyongs ba yis (“by sustaining mind’s face”). R12 removed the unsupported emphatic “even”; R15 separately restores the source-explicit ordinary/common force of phal mo che, yielding “an ordinary village mantrika.” In the following prose, btang snyoms lung ma bstan gyi shes pa is kept as one dark, dazed consciousness qualified by indeterminate equanimity. The first ignorance-label sentence also restores de’i cha nas (“insofar as / in that respect”), preventing a local diagnostic label from being overstated as an unrestricted identity claim.
R12 dharmatā / adjacency / gateway repairs: the first sentence of the second instruction is reparsed as the nature of such dharmatā being naturally present from the very beginning, uncompounded by causes and conditions, and changeless across the three times; the prior separate “unconstructed” predicate had no independent source anchor. The pair gsal tsam rig tsam is now presented relation-neutrally as “mere clarity · mere cognizance,” removing the unsupported English “or.” In the third instruction, chos nyid rang babs rang gsal gyi sgo nas now governs the manner/gateway of recognition: rigpa is recognized through naturally settled, self-clear dharmatā, rather than being silently asserted “as dharmatā.”
R12 conditional / supplement / colophon repairs: the second Saraha line now retains the source’s conditional na (“If one focuses…”). Because lhan cig skyes pa is nominally elliptical, the supplied English noun in “co-emergent [nature]” is bracketed as an editorial supplement rather than presented as overt Tibetan. The final obscuration sentence makes the scope of the concluding sgrib pa explicit over conceptual thoughts and their habitual tendencies, and the colophon now keeps phal attached to the old-realized-ones group without forcing a numerical “most.”
R13 historical cross-locus lesson, subsequently source-refined: R13 correctly established the anti-contamination principle but its lexical labels at two loci were later superseded by exact-source checks. R17/MIPHAM-61 replaced the earlier expert-witness “knowing one’s own state” with source-local “knowing one’s own nature” at rang ngo rig pa’i ye shes. R21 now supersedes R13/R20’s treatment of the next locus as “introduction”: the Tibetan reads rang ngo ’phrod pa’i ye shes shar bas, so this occurrence belongs to the recognition/realization family, not ngo sprod. The still later rang ngo shes pa’i rig pa remains a separate knowing-one’s-own-face occurrence. Separately, R14 correctly restored the Tibetan’s explicit དེའི་ཆོས་ཉིད་ཡེ་ཤེས་རང་བྱུང་དུ་གསལ་བའི་མན་ངག་ relation after R13 had deleted it; R15 keeps that relation without making the pith instruction an English causative agent that itself “clarifies” dharmatā.
R14 clause-scope / antecedent repairs: the opening bzhag nas ... bskyang ba de’i tshe construction is no longer turned into a target-language imperative, and source-absent “deliberately” is removed. In bzhag thabs de ’dra ba la brten nas ... de ’dra bsgom gyi dngos gzhi ma yin, singular “method of resting” is restored and the state lacking the relevant pristine consciousness—not the method—is the subject of “not the main meditation.” In the first instruction, decisive ascertainment precedes the conditional snyam pa byung na, and nges shes is again “certainty.” In the second instruction, yod par ma dmigs retains explicit existence scope. At the end, R14 repaired the instrumental role in mtshan mo’i ’od gsal gyis ’dzin; R16 further preserves mtshan mo’i ’od gsal itself as the constituent “nighttime luminosity,” yielding “sustained through nighttime luminosity.” The separate ’bras bu thob rgyu’ang de’i steng gi rnam rtog is read by immediate antecedent as conceptual thoughts concerning the fruition to be attained; Wallace is used only as a diagnostic witness for that latter parse.
R15 lexical / trailing-scope / technical-compound repairs: grong sngags phal mo che zhig now keeps the source-explicit ordinary/common force of phal mo che without reintroducing the unsupported emphatic “even.” In de’i chos nyid ye shes rang byung du gsal ba’i man ngag, gsal ba is kept descriptive rather than turning the following man ngag into an English causative agent. In the condensed point, R15 treated the trailing bskyangs tshul as governing the coordinated practice complex; R17 supersedes that scope decision after rechecking constituent completeness: rang babs bzhag pa is already a complete first conjunct, while the following alternative complex is what is sustained. Finally, mkhyen gnyis is restored as the established nominal technical expression “the two knowledges,” not stylistically verbalized as “twofold knowing.”
R16 reflexive-role / confidence-attachment / nighttime-luminosity repairs: in rang gi rang bzhin rang gi kho thag chod, the repeated reflexive material is no longer flattened into a single English possessive; the body now says that one “personally reaches decisive certainty about one’s own nature.” In rig pa dang ma rig pa ... kyi dpyad par bla ma’i man ngag gis nyams myong gi steng nas ngo ’phrod pa gdeng du byas nas, analysis/distinction of the three technical pairs is kept separate from establishing confidence in recognition on the basis of experience. And mtshan mo’i ’od gsal gyis ’dzin now retains “nighttime luminosity” as the source constituent while preserving the instrumental gyis: “sustained through nighttime luminosity.” Two no-change checks are also recorded to prevent future overcorrection: source-explicit tha mal btang snyoms remains “ordinary equanimity,” not comparator-driven “common equanimity,” and the idiomatic “clear and empty” at gsal stong is retained because that expression is independently attested as a lexical clarity/luminosity–emptiness compound; relation-neutral punctuation is not imposed mechanically once compound status is verified.
R17 own-nature / expert-witness lexical refinement: the first-instruction phrase རང་ངོ་རིག་པའི་ཡེ་ཤེས་ (rang ngo rig pa’i ye shes) is now “the pristine consciousness of knowing one’s own nature.” The user-supplied Malcolm correction remains release-critical for the actual structural issue—an experience can be cognized as an object, but consciousness is not instructed to turn around and take itself as its own object. His diagnostic rendering “one’s own state” is therefore not treated as a frozen lexical substitution when the controlling Tibetan’s rang ngo and independent Tibetan lexicography support “one’s own nature.”
R17 principal-instruction scope repair: དེའི་ཆོས་ཉིད་ཡེ་ཤེས་རང་བྱུང་དུ་གསལ་བའི་མན་ངག་གཙོ་བོར་བྱ་དགོས་ says the relevant man ngag is to be made principal. R16’s “principal point of practice” introduced an extra target-language noun with no source anchor. R17 keeps the restored dharmatā → self-originated pristine consciousness relation but says simply to make that pith instruction “the principal one.”
R17 completed-conjunct / trailing-predicate repair: in རང་བབས་བཞག་པ་དང་རང་ངོ་ཤེས་པའི་རིག་པའམ་སེམས་ཀྱི་ངོ་བོའམ་ཆོས་ཉིད་བསྐྱངས་ཚུལ་, rang babs bzhag pa is already a complete verbal-nominal first conjunct (“resting naturally”). R15/R16 overextended the trailing bskyangs tshul backward and produced “sustaining natural settling and rigpa…”. R17 restores the constituent boundary: “resting naturally and sustaining rigpa … or the essence of mind, or dharmatā.” This supersedes the earlier MIPHAM-54 shared-scope fixture for this exact locus.
R17 source-closure / editorial-gloss formatting: the third instruction now closes with the source-like descriptive sentence “This is the pith instruction on remaining in space-like equality,” rather than the inherited capitalized title formula. The Saraha supplement [nature] is explicitly tagged as editorial in the source body, following the supplied Self-Liberation HTML convention; removing that span leaves the source-controlled clause intact.
R19 residual micro-intensifier repair: the first instruction still contained “In reality, it is simply remaining in an ordinary way within the all-basis.” Fresh Prompt 6/9 source checking did not establish an independent restrictive/emphatic source function corresponding to “simply” at this exact locus. Because Batch97 explicitly treats “simply” as a high-risk source-absent intensifier, R19 removes it without otherwise changing the clause.
R19 lexical-head repair — superseded by R20 exact-source revalidation: R19 incorrectly recorded this locus as rig pa’i rang bzhin. Reopening the exact Tibetan shows རིག་པའི་ངོ་བོ་ (rig pa’i ngo bo). R20 therefore restores “the essence of rigpa.” The error was in the audit’s source transcription/classification, not in the earlier R18 English. This supersession is retained explicitly so that the false R19 source string cannot become a future fixture.
R19 rang bzhin ’od gsal compound repair: in རང་བབས་ཡེ་གནས་དང་རང་བཞིན་འོད་གསལ་གྱི་ཞི་ལྷག་, the second member contains the attested rang bzhin ’od gsal natural-luminosity expression. R18’s “luminosity of one’s own nature as vipaśyanā” over-expanded rang bzhin into a personal possessive relation. R19 therefore reads “the primordial natural settling of śamatha and the natural luminosity of vipaśyanā.”
R19 profundity/swiftness role-completeness repair: ཤིན་ཏུ་འབད་རྩོལ་ཆེན་པོས་སྒྲུབ་པས་འདིའམ་གཞན་ལ་ཞུགས་པ་རྣམས་དང་རྟོགས་ཚད་བསྟུན་པས་ contains both effortful practice (sgrub pas) and those who engage/enter (zhugs pa rnams) this or another path/approach. R18 collapsed zhugs and made “this or other paths” the object of “accomplish.” R19 restores both roles: “those who engage in this or another path by practicing with very great effort.”
R19 no-change challenges: ched ’dzin med par remains “without deliberate fixation” after phrase-level lexical checking; the negative lhag mthong gi dwangs cha ma thon pa remains explicit; mtshan mo’i ’od gsal gyis ’dzin retains the nighttime-luminosity constituent plus instrumental force; and the Malcolm-sensitive experience-as-object / two-mkhan structure is not rewritten into “turn attention toward the one who is aware.”
R20 exact-source revalidation repair: the inexpressibility contrast reads རིག་པའི་ངོ་བོ་ལ་བརྗོད་དུ་མེད་ཀྱང་, not rig pa’i rang bzhin. Accordingly, the controlled body again has “The essence of rigpa is likewise indescribable.” This also cancels the R19 proposal to create a fixture around the nonexistent rig pa’i rang bzhin source string.
R20 unstirred-water reflexivity repair: ཆུ་མ་བསྒུལ་ན་དྭངས་བ་ལྟར་ says, in effect, “just as water becomes clear when unstirred.” It contains no independent reflexive corresponding to English “by itself.” R20 removes that addition here while retaining the later fruition clause’s self-clearing language, where རང་སངས་ is actually present.
R20 epistemic-strength repair: in རང་ངོ་རང་གསལ་དུ་ཤེས་པའི་ལྷག་མཐོང་ and ཡེ་ནས་དབྱེར་མེད་ཤེས་པ་, the operative verb is shes pa. R20 therefore uses “the knowing of one’s own face as self-clear” and “one knows that … have been inseparable,” rather than importing the stronger recognition vocabulary used at separate ngo ’phrod loci. This is an occurrence-level epistemic distinction, not a ban on “recognition” elsewhere.
R21 yin ni discourse-register repair: the all-basis sentence contains ཡིན་ནི་ཀུན་གཞིའི་ངང་དུ་ཐ་མལ་རང་གར་བསྡད་པ་ཡིན།. R19 had already removed source-absent “simply,” but retained “In reality,” which can sound like an ontological strengthening. R21 uses “In fact” as a discourse-level contrastive equivalent and does not treat the clause as a metaphysical reality assertion.
R21 rang ngo ’phrod occurrence-relation / causal-scope repair: exact-source revalidation shows རང་ངོ་འཕྲོད་པའི་ཡེ་ཤེས་ཤར་བས་ (rang ngo ’phrod pa’i ye shes shar bas). R20’s “the pristine consciousness to which one has been introduced has arisen” imported the distinct ngo sprod / introduction family into this occurrence. R21 restores the local recognition relation and preserves the causal/participial force of shar bas with “With the arising of the pristine consciousness of recognizing one’s own nature, the dazed darkness clears …”. This does not make consciousness reflexively cognize itself; “recognizing one’s own nature” belongs inside the source nominal relation while the earlier Malcolm-sensitive experience-as-object construction remains unchanged.
R21 fixture-manifest supersession: MIPHAM-41’s inherited expected wording is not source-valid at its claimed locus and must be disabled or replaced after exact-source provenance is populated. The new source-specific fixture should use rang ngo ’phrod pa’i ye shes shar bas, reject “to which one has been introduced” at this occurrence, and positively preserve genuine ngo sprod as introduction only at source loci that actually contain it. Historical apparatus retains the earlier error only as supersession history.
R22 experience-of-movement result-clause repair: the exact source has སྒྲིམ་ལྷོད་རན་པོས་རྒྱུན་མ་བཏང་བར་བསྐྱངས་བས་ཐོབ་པ་སོགས་ཀྱི་ཉམས་ཕྱི་མ་དག་རིམ་བཞིན་འབྱུང་. R21’s “appropriate balance of tension and relaxation, neither too tight nor too loose” duplicated the already sufficient ran po balance with a target-added explanatory pair, and detached the following result into an independent sentence. R22 restores the source architecture: by sustaining the continuity without letting it break, with an appropriate balance of tension and relaxation, later experiences arise in stages.
R22 recognition-confidence / no-invented-possessive / sustaining-scope repair: in བླ་མའི་མན་ངག་གིས་ཉམས་མྱོང་གི་སྟེང་ནས་ངོ་འཕྲོད་པ་གདེང་དུ་བྱས་ནས་སྐྱོང་དུས་, the Tibetan has nyams myong gi steng nas, “on the basis of experience,” without rang gi; R21/MIPHAM-57’s publication wording “your own experience” therefore supplied a possessor. The sequence gdeng du byas nas ... skyong dus is also subordinate prior/temporal architecture, not a source command “establish ... and sustain it.” R22 renders the distinctions as examined through the lama’s pith instructions, confidence as established in recognition on the basis of experience, and the following sustaining as the temporal frame for the principal-instruction clause.
R22 instrumental dharmatā relation repair, target wording refined in R31: རྣམ་ཤེས་རང་སར་བཞག་པས་དེའི་ཆོས་ཉིད་ཡེ་ཤེས་རང་བྱུང་དུ་གསལ་བའི་མན་ངག་གཙོ་བོར་བྱ་དགོས་ contains instrumental/causal bzhag pas. The source relation remains: “through leaving consciousness in its own place,” its dharmatā is manifest as self-originated pristine consciousness, while man ngag gtso bor bya dgos supplies the actual main prescription that the pith instruction be made the principal one. R31 changes only the English realization of descriptive gsal ba, not the R22 source parse.
R22 śamatha-vipaśyanā shared-head repair: in རང་བབས་ཡེ་གནས་དང་རང་བཞིན་འོད་གསལ་གྱི་ཞི་ལྷག་, the right-edge genitive precedes the compact head zhi lhag. R21’s “the primordial natural settling of śamatha and the natural luminosity of vipaśyanā” inverted the source into two separate English possessives. R22 retains the shared-head structure as “the śamatha and vipaśyanā of primordial natural settling and natural luminosity.” The preceding rang shugs kyis ’brel ba’i tshul du is likewise kept as the manner in which familiarity becomes stable—śamatha and vipaśyanā joined of their own accord—rather than making their joining a new consequence of stability.
R22 fixture-governance refinement: MIPHAM-57’s core prohibition against merging the three-pair analysis with ngo ’phrod / gdeng remains valid, but its inherited “Current publication form” is stale because it adds “your own” to nyams myong gi steng nas and turns gdeng du byas nas ... skyong dus into an imperative. The next manifest should refine MIPHAM-57 rather than treat that old publication string as a positive expected hit. New fixtures are also warranted for sgrim lhod ran pos ... bskyangs bas ... ’byung result architecture and the rang babs ye gnas dang rang bzhin ’od gsal gyi zhi lhag shared-head scope.
R23 source-completeness repair — sems ngo’i ngang du restored: the second instruction begins སེམས་ངོའི་ངང་དུ་རང་བབས་བཞག་ཚེ་ (sems ngo’i ngang du rang babs bzhag tshe). R22 began merely “When leaving mind to settle in its own way,” which represented rang babs bzhag tshe but silently dropped the explicit sems ngo’i ngang du constituent. R23 restores it as “When resting naturally in the state of mind’s face ...”. This keeps the project’s established sems ngo = “mind’s face” register and preserves the source locative/state relation instead of smoothing it away.
R23 colophon phal cher negative-scope repair — R18 decision superseded: exact Tibetan has ཐོས་བསམ་ཕལ་ཆེར་མི་བརྩོན་ཀྱང་ (thos bsam phal cher mi brtson kyang). R18–R22 treated phal cher as an independent sentence-level “for the most part” qualifier, yielding “for the most part, do not exert themselves.” Fresh negative-scope review shows that this reading is not forced: in this construction phal cher naturally belongs inside the negated effort predicate, so R23 reads “though they do not exert themselves much in hearing and reflection, nevertheless ...”. This also preserves the contrastive kyang. The correction is exact-locus only; it does not turn phal cher into a universal degree adverb.
R23 fixture-governance update: the proposed R18 colophon fixture must not require “for the most part, do not ...”. A replacement fixture should preserve the exact phal cher mi brtson kyang scope and explicitly test negation attachment before choosing degree versus frequency/majority English. A second new fixture should require explicit representation of sems ngo’i ngang du at the second-instruction resting locus so fluency polishing cannot silently delete the constituent.
R24 opening rang gi sems ’di / rang babs morphology repair: the source reads རང་གི་སེམས་འདི་རང་བབས་སུ་ (rang gi sems ’di rang babs su). R23’s “this very mind ... in its own natural way” dropped the explicit rang gi possessor from sems, introduced source-absent emphatic “very,” and relocated reflexive force into the adverbial resting phrase. R24 restores the attachment as “this mind of one’s own ... settle naturally.”
R24 support-stake genitive + conditional repair: in གཟུང་འཛིན་དུ་ཞེན་པའི་རྣམ་ཤེས་ཀྱི་རྟེན་ཕུར་ཕྱུངས་, rnam shes kyi rten phur is kept as the support-stake of the consciousness that clings to apprehended/apprehender, rather than rephrased as a free English participle “stake supporting the consciousness.” The following དྭངས་སེང་ངེ་བ་བྱུང་ན་ contains na; R24 therefore restores the conditional “If lucid clarity arises ...” rather than the stronger temporal certainty “When ...”.
R24 recollection / natural-settling role repair: ཤེས་པ་རང་བབ་བཞག་པའི་དྲན་རྒྱུན་མ་ཡེངས་པར་སྐྱོང་བ་ contains the natural-settling phrase inside the source relation to dran rgyun. R23’s “by leaving consciousness to settle in its own natural way” both converted that relation into an English means-clause and supplied an extra possessive. R24 uses “sustain ... the continuity of recollection as consciousness is left to settle naturally,” preserving the state/temporal relation without inventing ownership.
R24 Saraha mood repair: the first quotation has བསམ་དང་བསམ་བྱ་རབ་ཏུ་སྤངས་ནས་སུ། (bsam dang bsam bya rab tu spangs nas su), an anterior participial construction, followed by gnas bya. R23’s two coordinated imperatives erased that asymmetry. R24 reads “Having utterly abandoned thoughts and objects of thought, / Remain without thought, like a young child.” The source-licensed intensity of rab tu is retained; only the clause mood is repaired.
R25 mig med / mig ldan intensifier repair: the source compares the two modes of inexpressibility with མིག་མེད་མིག་ལྡན་ལྟར་ (mig med mig ldan ltar), literally the contrast between one without eyes and one with eyes. R24’s “blindness and clear sight” imported an extra clarity qualifier not supplied at this locus. R25 uses “a blind person and a sighted person,” preserving the contrast without source-absent intensification.
R25 thought-state / mental-consciousness role repair: in ཡིད་ཤེས་ཀྱི་གསལ་ལོ་སྙམ་པའི་ངང་དུ་འཇོག (yid shes kyi gsal lo snyam pa’i ngang du ’jog), yid shes belongs inside the content of the thought (“This is the clarity of mental consciousness”), while snyam pa’i ngang du ’jog supplies the state of settling with that thought. R24’s “settling into mental consciousness while thinking ...” promoted mental consciousness into the state entered. R25 instead says “settling while thinking ...”.
R25 plain bab versus rang babs occurrence-scope repair: the second instruction has དེའི་བབ་ལ་ལྟས་ནས་ (de’i bab la ltas nas), not rang babs. Tibetan lexicographic usage of bab la bltas pa concerns looking to the state/circumstances. R24’s “look at the natural state of that tense continuum” imported the “natural” value used at genuine rang babs loci. R25 uses “look at the state of that tense continuum ...”, preserving exact-occurrence independence. R32 later restores the source-explicit shes pa inside that continuum phrase without changing R25’s plain-bab decision.
R26 inexpressibility comparison / causal-scope repair: the exact source has མིག་མེད་མིག་ལྡན་ལྟར་འདི་གཉིས་ཀྱི་བརྗོད་དུ་མེད་ཚུལ་ཁྱད་ཆེ་བས་ (mig med mig ldan ltar ’di gnyis kyi brjod du med tshul khyad che bas). R25 correctly removed the source-absent “clear” from “clear sight,” but its two independent English sentences still underrepresented khyad che (“differ greatly”) and detached the causal -bas from the following all-basis/dharmakāya conclusion. R26 restores both: the two modes of being indescribable differ greatly, like a blind and a sighted person; for this reason the all-basis/dharmakāya distinction is gathered into this essential point.
R26 rice-simile / unmarked-supplement repair: the exact source reads ཡིད་དཔྱོད་ཉམས་ཀྱི་སྤུན་པ་སྣ་ཚོགས་དང་བྲལ་བའི་རིག་པ་འབྲས་སྣེའུ་ལྟ་བུ་. Freedom from the various husks is already predicated of rig pa; the simile itself then says ’bras sne’u lta bu, “like a grain of rice.” R25 repeated the husk-removal relation inside the simile as the unmarked supplement “like a grain of rice freed from its husk.” R26 removes that repeated target-language material rather than presenting an implied explanation as additional source text. The difficult preceding yid dpyod nyams internal relation remains conservatively unchanged.
R26 authentic-path sign / number repair — source morphology corrected in R36: the live source has ཡང་དག་པའི་ལམ་ཡིན་རྟགས་ནི་དད་པ་སྙིང་རྗེ་ཤེས་རབ་རང་ཤུགས་ཀྱི་འཕེལ་བས་ (yang dag pa’i lam yin rtags ni ... rang shugs kyi ’phel bas). R25 pluralized singular rtags ni as “the signs of the right path,” and R26 correctly restored the singular sign and the spontaneous-force sense. R36 corrects the earlier transliteration rang shugs kyis ’phel bas: the source is the genitive kyi within the nominal phrase rang shugs kyi ’phel ba, followed by -bas.
R33/R35 authentic-path scope history — refined in R36: R33 treated the locus as though an explicit finite “they increase” clause directly caused the following knowledge claim and inserted “Because they increase, one knows …”. R35 correctly rejected that over-strong target bridge, but its source transcription still misread རང་ཤུགས་ཀྱི་འཕེལ་བས་ as rang shugs kyis ’phel bas and then hard-split the English after the increase phrase. Exact live-source revalidation in R36 restores the actual morphology rang shugs kyi ’phel bas: a nominal “spontaneous increase” phrase bearing -bas. R36 therefore preserves a weaker subordinate relation (“with the spontaneous increase …”) without resurrecting R33’s stronger “Because they increase, one knows …”; the second ni remains visible in the topicalized ease/little-hardship content, and rang gi nyams su myong bas shes independently remains the experiential basis of knowing.
R34 gnas cha phrase-level lexical / nominal-compound repair: exact-source revalidation of དེ་གའི་ངང་དུ་གོམ་པའི་གནས་ཆ་བརྟན་དགོས་པས་ (de ga’i ngang du gom pa’i gnas cha brtan dgos pas) was checked under Prompt 6’s phrase-level lexical and technical-nominal-compound gates. Independent Tibetan lexicography attests gnas cha as a compact meditation term in the stability / steadiness / stillness / still-aspect family; Study Buddhism likewise identifies it as “mental abiding” / “factor of stability.” R33’s “the abiding aspect of familiarization ... must become stable” was a plausible compositional parse of gnas + cha, but it did not preserve the established compact lexical value cleanly. R34 therefore reads “the stability of familiarization in that very state must be firm,” keeping nominal gnas cha and the separate predicate brtan both visible. This is occurrence-local; it does not impose one fixed English gloss on every gnas cha occurrence.
R34 HANDOFF-01 current-pass-label repair: the exact R33 artifact was otherwise internally identified as R33, but the visible revision-notes summary still read “Thirty-Second-Pass.” R34 synchronizes that current reader-facing label to “Thirty-Fourth-Pass.” Historical R32/R33 revision entries remain unchanged as history.
R35 authentic-path double-ni repair — partially superseded in R36: R35 correctly removed the target-added R33 bridge “Because they increase” and correctly preserved the second ni around realization being easy and involving little hardship. R36 shows, however, that R35 overcorrected by treating the two topics as fully independent English sentences: the live Tibetan’s rang shugs kyi ’phel bas still carries overt -bas, so some subordinate relation must remain represented. R36 preserves that relation weakly as “with the spontaneous increase …” while continuing to reject R33’s stronger finite causal bridge.
R36 exact-source morphology / relation repair — target wording refined in R37: the controlling Lotsawa House Tibetan reads ཡང་དག་པའི་ལམ་ཡིན་རྟགས་ནི་དད་པ་སྙིང་རྗེ་ཤེས་རབ་རང་ཤུགས་ཀྱི་འཕེལ་བས་རྟོགས་བདེ་ཞིང་ཚེགས་ཆུང་བ་ནི་རང་གི་ཉམས་སུ་མྱོང་བས་ཤེས་. R36 correctly repaired the inherited source-transcription error: the text has genitive kyi inside rang shugs kyi ’phel ba, followed by -bas. Its body wording “As for the sign …, with the spontaneous increase …, one knows …” preserved the morphology but left the sign topic under-realized in natural English.
R37 authentic-path sign-topic / Prompt 9 role-naturalness repair: the body now reads: “The sign that it is an authentic path is the spontaneous increase of faith, compassion, and wisdom. With this increase, one knows from one’s own experience that realization comes easily and with little hardship.” The first sentence makes rtags ni explicit as a sign relation; the second uses a light anaphoric “With this increase” to retain the first -bas relation without reviving R33’s stronger “Because they increase” claim, while “from one’s own experience” separately preserves rang gi nyams su myong bas shes. This is an English role-attachment repair, not a new Tibetan reparse.
R37 fruition anti-contamination check: fresh direct-source readback confirms རང་སེམས་འོད་གསལ་བསྒོམ་པས་ (rang sems ’od gsal bsgom pas). The controlled “cultivating the luminosity of one’s own mind” is therefore retained. No rang bzhin occurs at this fruition locus, so comparator wording such as “natural clear light” is not imported from the separate rang bzhin ’od gsal occurrence in the śamatha-vipaśyanā paragraph.
R26 cumulative-apparatus chronology cleanup: the revision-history list accidentally placed a duplicate “Status after R23” item after the R25 status. That stale duplicate is removed; the earlier substantive R23 repair entries remain intact. No source-body wording is changed by this cleanup.
R27 no-material-change promotion attempt — superseded: R27 reopened the exact R26 artifact and found no additional Tibetan-source body repair. It then promoted the external filename/handoff to reviewed-final while deliberately leaving the HTML byte-identical to R26. Batch97 fixture HANDOFF-01 requires artifact round, status header, cumulative handoff, final current-result section, and supersession metadata to agree; therefore that byte-identical promotion strategy left stale R26 / REPAIR / twenty-sixth-pass metadata inside the promoted R27 artifact and fails exact-artifact metadata synchronization.
R28 HANDOFF-01 metadata synchronization repair: Previous promotion was premature. This pass found a material exact-artifact metadata/package-identity defect that should have been caught in R27. Status is reset to REPAIR. The HTML round identity, status comment, scoped CSS/DOM identifier, pass label, revision-history endpoint, and cumulative handoff are synchronized to R28. A fresh Prompt 6/9 source-body reread found no additional Tibetan-source wording repair that cleared the evidence threshold, so the controlled translation body from R27 is preserved unchanged. Same-pass FINAL promotion is prohibited.
R29 MIPHAM-05 / MIPHAM-51 naturalness-with-scope repair: Prompt 9’s after-fluency reread flagged the inherited English “anything called ‘mind’ that is other than that observed to exist” as a garden-path construction: English can momentarily attach “that observed” to the wrong constituent. The Tibetan-controlled constraints are unchanged: de las gzhan du gyur pa’i sems keeps the local “mind other than that” qualification, while rdul tsam yang yod par ma dmigs keeps explicit existence scope. R29 therefore reads “Nor is even the slightest particle of anything called ‘mind’—something other than that—observed to exist.” The em-dash supplement is target-language disambiguation of the already translated source qualifier, not new doctrinal content.
R29 no-change ambiguity challenge: the third-instruction road-simile bde gzar locus was reopened during this adversarial pass. Available lexical and contextual signals do not justify a source emendation or a more specific English danger-category with sufficient confidence. The existing “some pleasant and some difficult” is therefore retained rather than harmonized to a public comparator.
R30 principal-instruction naturalness / clause-architecture repair: Prompt 9’s whole-document after-fluency reread flagged the R29 sentence beginning “At this time, in general...” as syntactically overloaded enough to obscure the already source-revalidated hierarchy. The controlling Tibetan keeps gdeng du byas nas ... skyong dus as prior/temporal support, rnam shes rang sar bzhag pas as the causal/instrumental condition, de’i chos nyid ... ye shes rang byung du gsal ba as the description governed inside the pith instruction, and man ngag gtso bor bya dgos as the actual prescription. R30 therefore reorders only the English: “... then, while sustaining that recognition, this pith instruction should be made the principal one: by leaving consciousness in its own place—just as unstirred water becomes clear—its dharmatā is clear as self-originated pristine consciousness.” The colon is target-language sentence architecture, not an asserted Tibetan punctuation mark or new doctrinal relation. R31 supersedes only R30’s ambiguous English “is clear as” realization; the R30 clause architecture and Tibetan dependency analysis remain intact.
R30 anti-churn no-change challenge: the immediately following śamatha-vipaśyanā familiarity sentence was also reread because its English is dense. Its present wording, however, still preserves the source-revalidated manner relation in which familiarity becomes stable with śamatha and vipaśyanā joined of their own accord, and it preserves the right-edge shared head in “the śamatha and vipaśyanā of primordial natural settling and natural luminosity.” Smoother alternatives risk turning the joining into a new consequence or re-splitting the shared-head relation. This remains a preferential rewrite avoided, not a required repair.
R31 MIPHAM-48 / MIPHAM-53 / MIPHAM-62 descriptive-relation repair: the exact source has དེའི་ཆོས་ཉིད་ཡེ་ཤེས་རང་བྱུང་དུ་གསལ་བ་ (de’i chos nyid ye shes rang byung du gsal ba). R30’s “its dharmatā is clear as self-originated pristine consciousness” preserved the intended source relation in the audit apparatus but is unstable English because “clear as X” naturally invites a comparative reading (“as clear as X”). Source-local gsal ba has independently attested manifestation/appearance senses as well as clarity senses, so R31 reads “its dharmatā is manifest as self-originated pristine consciousness.” This preserves de’i chos nyid, the du relation, descriptive rather than causative gsal ba, and man ngag as the head made principal; it does not introduce “becomes,” “develops into,” or a pith instruction acting as a causal agent. Lexical check: Rangjung Yeshe Dictionary, gsal ba.
R31 no-change adjacency challenge — lexical head superseded in R42, relation safeguard retained: the phrase ཡིད་དཔྱོད་ཉམས་ཀྱི་སྤུན་པ་ has no overt dang inside yid dpyod nyams, so its internal relation remains explicitly unresolved/watch-listed. R42 supersedes only R31’s lexical “conceptual analysis” value after independent pramāṇa evidence establishes “presumptive cognition”; it does not pretend that the adjacency question has thereby been solved.
R32 source-head completeness repair — shes pa dran ’dzin gyi rgyud bring nge ba: fresh source-order review of གསལ་བ་དང་གསལ་བ་འཛིན་མཁན་སྟོང་པ་སྟོང་པར་འཛིན་མཁན་གྱི་ཤེས་པ་དྲན་འཛིན་གྱི་རྒྱུད་བྲིང་ངེ་བ་དེའི་བབ་ལ་ལྟས་ནས་ found that R25–R31 preserved dran ’dzin gyi rgyud bring nge ba as “the tense continuum of recollective fixation” but failed to represent the immediately preceding source-explicit nominal head shes pa. Because nominal shes pa is protected as “consciousness” in this project and exact-occurrence independence forbids relying on the following, separate rnam shes occurrence to cover it, R32 restores the missing head as “the tense continuum of recollectively fixating consciousness.” The repair does not import the public comparator’s “attention,” does not create a hidden knower, and does not alter the separate following rnam shes kyi rten phur clause.
Register witnesses: the supplied Self-Liberation page controls this project’s preferred English register where the local Tibetan supports it. Wisdom’s Dzogchen: Ten Key Terms materials are consulted for the local senses of rig pa, ye shes, lhun grub, and dgongs pa. The earlier Gemini translation prompt reference is retained for provenance only: earlier prompt reference.
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