{
    "schema": "prokopton42-public-passage-v1",
    "id": "buddha.sutta_nipata",
    "canonical_url": "https://prokopton42.com/en/works/buddha/sutta-nipata/reference-snp1-9/",
    "language": "en",
    "title": "Sutta Nipāta: Early Collection of Discourses in Verse",
    "author": "Siddhartha Gautama / Buddha",
    "date": "early and revised strata, 5th-3rd centuries BCE",
    "summary": "The Sutta Nipāta preserves poems, dialogues, and teachings on simplicity, conflict, desire, and the path of the sage. Its compressed language stages ascetics, brahmins, and seekers confronting the difficulty of living without attachment to positions.",
    "learning": "Interpret the collection’s ascetic imagery, follow its criticism of conflict and fixed views, and distinguish nonattachment, indifference, and discipline.",
    "long_summary": "The collection brings together different layers and forms, from compact stanzas to cycles of questions. Its texts criticize violence, rivalry, craving, and ritual pretension while describing the attention, solitude, and nonattachment of the wandering sage.\n\nThe poetry works through image and paradox rather than exhaustive classification. Some passages emphasize release from dogmatic views, but that release is not absence of discipline. It entails a demanding way of speaking, acting, and refraining from appropriating experience.",
    "historical_context": "The corpus manifests do not yet establish the precise place and circumstances of composition. The images below document the author’s world or the text’s transmission. They do not claim to show the exact scene of writing.",
    "material_world_label": "Northern India, 5th-4th centuries BCE",
    "material_world": {
        "technology": "Iron tools, pottery, carpentry, weaving, and water works support towns, villages, and trade routes.",
        "science": "Calendars, calculation, observation of the sky, grammar, and debates on nature circulate in scholarly and religious settings that remain chiefly oral.",
        "medicine": "Plants, diets, massage, cautery, and surgical procedures form traditions of care without germ theory.",
        "transport": "Walking, chariots, ox carts, horses, and river craft connect kingdoms, markets, and itinerant communities.",
        "agriculture": "Rice, millet, barley, pulses, livestock, and irrigation feed dense regions through largely manual labour.",
        "communication": "Oral teaching, recitation, messengers, and early regional uses of writing carry doctrines and decisions.",
        "clothing": "Women and men wear draped cotton or wool cloth, belts, shawls, and ornaments whose form varies by region and status."
    },
    "material_world_scenes": [
        {
            "asset": "/assets/library/world-context/ancient-india/world-01.webp",
            "title": "Technology, science, and care",
            "description": "Iron tools, pottery, carpentry, weaving, and water works support towns, villages, and trade routes. Calendars, calculation, observation of the sky, grammar, and debates on nature circulate in scholarly and religious settings that remain chiefly oral. Plants, diets, massage, cautery, and surgical procedures form traditions of care without germ theory."
        },
        {
            "asset": "/assets/library/world-context/ancient-india/world-02.webp",
            "title": "Travel and communication",
            "description": "Walking, chariots, ox carts, horses, and river craft connect kingdoms, markets, and itinerant communities. Oral teaching, recitation, messengers, and early regional uses of writing carry doctrines and decisions."
        },
        {
            "asset": "/assets/library/world-context/ancient-india/world-03.webp",
            "title": "Farming and food",
            "description": "Rice, millet, barley, pulses, livestock, and irrigation feed dense regions through largely manual labour."
        },
        {
            "asset": "/assets/library/world-context/ancient-india/world-04.webp",
            "title": "Clothing, women and men",
            "description": "Women and men wear draped cotton or wool cloth, belts, shawls, and ornaments whose form varies by region and status."
        }
    ],
    "intellectual_tradition": {
        "id": "buddhism",
        "label": "Buddhism"
    },
    "period": {
        "id": "ancient",
        "label": "Antiquity"
    },
    "languages": [
        "en",
        "pli",
        "fr"
    ],
    "manifestations": [
        {
            "coverage": "complete",
            "file": "data/corpus/normalized/buddha/snp/representations/en.ndjson",
            "language": "en",
            "records": 73,
            "role": "published_canonical_carrier",
            "sha256": "c9de96d7b725f55ee1d8b3a8a9985c0605fb6109f516e5a7f3515ee66286f5e9",
            "source_id": "bilara-en"
        },
        {
            "coverage": "complete",
            "file": "data/corpus/normalized/buddha/snp/representations/pli.ndjson",
            "language": "pli",
            "records": 73,
            "role": "published_canonical_carrier",
            "sha256": "1c018a378ceec4d82a83bd6845d050358f327f0a65e66cba0e60b75265273dd1",
            "source_id": "bilara-pli"
        },
        {
            "coverage": "complete",
            "file": "data/corpus/normalized/buddha/snp/representations/ai-generated/fr-gpt-5-6-sol-corpus-passage-translation-v1.ndjson",
            "generated_on": "2026-09-11",
            "language": "fr",
            "model": "gpt-5.6-sol",
            "official_status": "non_official",
            "prompt_version": "corpus-passage-translation-v1",
            "provider": "codex_subscription",
            "records": 73,
            "role": "ai_generated_translation_non_official",
            "sha256": "cb2d3058cb2b6e956a19fc5dededc057aa6326761116913cde45911e65c64110",
            "source_id": "prokopton42-codex-translation:gpt-5.6-sol:corpus-passage-translation-v1",
            "translation_type": "ai_generated_translation"
        }
    ],
    "concepts": [
        {
            "id": "anger",
            "label": "Anger"
        },
        {
            "id": "care_of_soul",
            "label": "Care of the soul"
        },
        {
            "id": "compassion",
            "label": "Compassion"
        },
        {
            "id": "craving",
            "label": "Craving"
        },
        {
            "id": "death",
            "label": "Death"
        },
        {
            "id": "desire",
            "label": "Desire"
        },
        {
            "id": "dukkha",
            "label": "Dukkha"
        },
        {
            "id": "fear",
            "label": "Fear"
        },
        {
            "id": "freedom",
            "label": "Freedom"
        },
        {
            "id": "holiness",
            "label": "Holiness"
        },
        {
            "id": "knowledge",
            "label": "Knowledge"
        },
        {
            "id": "mindfulness",
            "label": "Mindfulness"
        },
        {
            "id": "nirvana",
            "label": "Nibbana"
        },
        {
            "id": "not_self",
            "label": "Not-self"
        },
        {
            "id": "pleasure",
            "label": "Pleasure"
        },
        {
            "id": "sabbath",
            "label": "Sabbath"
        },
        {
            "id": "sin",
            "label": "Sin"
        },
        {
            "id": "spirit",
            "label": "Spirit"
        },
        {
            "id": "suffering",
            "label": "Suffering"
        },
        {
            "id": "truth",
            "label": "Truth"
        },
        {
            "id": "war_and_peace",
            "label": "War and peace"
        },
        {
            "id": "wisdom",
            "label": "Wisdom"
        },
        {
            "id": "yi_rightness",
            "label": "Yi, fitting rightness"
        }
    ],
    "source_work_ids": [
        "buddha.sutta_nipata"
    ],
    "passages": 73,
    "word_count": 38087,
    "word_counts_by_language": {
        "en": 38087,
        "fr": 40821,
        "pli": 20523
    },
    "editorial_status": "gpt_5_6_semantic_draft_v1",
    "structure": {
        "citation_scheme": "suttacentral-text-id-v1",
        "kind": "native",
        "levels": [
            {
                "key": "text_uid",
                "label_fr": "Texte canonique",
                "label_en": "Canonical text"
            }
        ],
        "leaf_fr": "Texte",
        "leaf_en": "Text"
    },
    "canonical_passage_id": "passage:buddha.sutta_nipata:snp1.9",
    "canonical_ref": "snp1.9",
    "canonical_parent_ref": null,
    "canonical_parent_id": null,
    "representations": [
        {
            "language": "en",
            "text": "Anthology of Discourses 1.9\nWith Hemavata\n“Today is the fifteenth day sabbath,”\nsaid Sātāgira, the native spirit of mount Sātā,\n“a holy night is at hand.\nCome now, let us see Gotama,\nthe Teacher of peerless name.”\n“Isn’t his mind well-disposed,”\nsaid Hemavata, the native spirit of the Himalayas,\n“impartial toward all creatures?\nAnd aren’t his thoughts under control\nwhen it comes to likes and dislikes?”\n“His mind is well-disposed,”\nsaid Sātāgira,\n“impartial toward all creatures.\nHis thoughts are under control\nwhen it comes to his likes and dislikes.”\n“Doesn’t he not steal?”\nsaid Hemavata,\n“And doesn’t he harm not a creature?\nIsn’t he far from negligence?\nAnd doesn’t he not neglect absorption?”\n“He does not take what is not given,”\nsaid Sātāgira,\n“and he harms not a creature.\nHe is far from negligence—\nthe Buddha does not neglect absorption.”\n“Doesn’t he avoid lying?”\nsaid Hemavata,\n“And doesn’t he not speak sharply?\nDoesn’t he avoid backbiting,\nas well as speaking nonsense?”\n“He does not lie,”\nsaid Sātāgira,\n“nor does he speak sharply.\nHe avoids backbiting,\nand thoughtfully speaks wise counsel.”\n“Doesn’t he find sensual pleasures unattractive?”\nsaid Hemavata,\n“And isn’t his mind unclouded?\nHasn’t he escaped delusion?\nDoes his eye see clearly in all things?”\n“He does not find sensual pleasures attractive,”\nsaid Sātāgira,\n“and his mind is unclouded.\nHe has escaped all delusion—\nthe Buddha, whose eye sees clearly in all things.”\n“Isn’t he accomplished in knowledge?”\nsaid Hemavata,\n“And doesn’t he live a pure life?\nAren’t his defilements all ended?\nDoesn’t he have no future lives?”\n“He is accomplished in knowledge,”\nsaid Sātāgira,\n“and he does live a pure life.\nHis defilements are all ended,\nthere’ll be no more future lives for him.”\n“Accomplished is the sage’s mind\nin action and in speech,\nand he’s accomplished in knowledge and conduct\nas per the teaching you praise.”\n“Accomplished is the sage’s mind\nin action and in speech,\nand he’s accomplished in knowledge and conduct\nas per the teaching you rejoice in.\nAccomplished is the sage’s mind\nin action and in speech,\nand he’s accomplished in knowledge and conduct:\ncome now, let us see Gotama.”\n“The hero so lean, with antelope calves,\nnot greedy, eating little,\nthe sage meditating alone in the forest,\ncome now, let us see Gotama.\nA giant, wandering alone like a lion,\nunconcerned for sensual pleasures,\nlet’s approach him and ask about\nrelease from the snare of death.”\n“The communicator, the instructor,\nwho has gone beyond all things,\nAwakened, beyond enmities and fears,\nlet us ask Gotama.”\n“What has the world arisen in?”\nsaid Hemavata,\n“What does it get close to?\nBy grasping what\nis the world troubled in what?”\n“The world’s arisen in six,”\nsaid the Buddha to Hemavata.\n“It gets close to six.\nDerived from the six,\nthe world’s troubled in six.”\n“What is that grasping\nby which the world is troubled?\nTell us the exit when asked:\nhow is one released from all suffering?”\n“The world has five kinds of sensual stimulation,\nand the mind is said to be the sixth.\nWhen you’ve discarded desire for these,\nyou’re released from all suffering.\nThis is the exit from the world,\nexplained in accord with the truth.\nThe way I’ve explained it is how\nyou’re released from all suffering.”\n“Who here crosses the flood,\nWho crosses the deluge?\nWho, not standing and unsupported,\ndoes not sink in the deep?”\n“Someone who is always endowed with ethics,\nwise and serene,\ninwardly reflective, mindful,\ncrosses the flood so hard to cross.\nSomeone who desists from sensual perception,\nwho has escaped all fetters,\nand has ended relish for rebirth,\ndoes not sink in the deep.”\n“Behold him of wisdom deep <j>who sees the subtle meaning,\nwho has nothing, unattached to sensual life,\neverywhere free,\nthe great seer treading the holy road.\nBehold him of peerless name <j>who sees the subtle meaning,\ngiver of wisdom, <j>unattached to the realm of sensuality:\nthe all-knower, so very intelligent,\nthe great seer treading the noble road.\nIt was a fine sight for us today,\na good sunup, a good rising,\nto see the Awakened One,\nthe undefiled one who has crossed the flood.\nThese thousand native spirits\npowerful and glorious,\nall go to you for refuge,\nyou are our supreme Teacher.\nWe shall journey\nvillage to village, peak to peak,\npaying homage to the Buddha,\nand the clear rightness of the teaching!”",
            "translator": "Bhikkhu Sujato",
            "source_id": "bilara-en-bhikkhu-sujato",
            "translation_type": "published_translation"
        },
        {
            "language": "pli",
            "text": "Sutta Nipāta 1.9\nHemavatasutta\n“Ajja pannaraso uposatho,\n(iti sātāgiro yakkho)\nDibbā ratti upaṭṭhitā;\nAnomanāmaṁ satthāraṁ,\nHanda passāma gotamaṁ”.\n“Kacci mano supaṇihito,\n(iti hemavato yakkho)\nSabbabhūtesu tādino;\nKacci iṭṭhe aniṭṭhe ca,\nSaṅkappassa vasīkatā”.\n“Mano cassa supaṇihito,\n(iti sātāgiro yakkho)\nSabbabhūtesu tādino;\nAtho iṭṭhe aniṭṭhe ca,\nSaṅkappassa vasīkatā”.\n“Kacci adinnaṁ nādiyati,\n(iti hemavato yakkho)\nKacci pāṇesu saññato;\nKacci ārā pamādamhā,\nKacci jhānaṁ na riñcati”.\n“Na so adinnaṁ ādiyati,\n(iti sātāgiro yakkho)\nAtho pāṇesu saññato;\nAtho ārā pamādamhā,\nBuddho jhānaṁ na riñcati”.\n“Kacci musā na bhaṇati,\n(iti hemavato yakkho)\nKacci na khīṇabyappatho;\nKacci vebhūtiyaṁ nāha,\nKacci samphaṁ na bhāsati”.\n“Musā ca so na bhaṇati,\n(iti sātāgiro yakkho)\nAtho na khīṇabyappatho;\nAtho vebhūtiyaṁ nāha,\nMantā atthañca bhāsati”.\n“Kacci na rajjati kāmesu,\n(iti hemavato yakkho)\nKacci cittaṁ anāvilaṁ;\nKacci mohaṁ atikkanto,\nKacci dhammesu cakkhumā”.\n“Na so rajjati kāmesu,\n(iti sātāgiro yakkho)\nAtho cittaṁ anāvilaṁ;\nSabbamohaṁ atikkanto,\nBuddho dhammesu cakkhumā”.\n“Kacci vijjāya sampanno,\n(iti hemavato yakkho)\nKacci saṁsuddhacāraṇo;\nKaccissa āsavā khīṇā,\nKacci natthi punabbhavo”.\n“Vijjāya ceva sampanno,\n(iti sātāgiro yakkho)\nAtho saṁsuddhacāraṇo;\nSabbassa āsavā khīṇā,\nNatthi tassa punabbhavo”.\n“Sampannaṁ munino cittaṁ,\nKammunā byappathena ca;\nVijjācaraṇasampannaṁ,\nDhammato naṁ pasaṁsati”.\n“Sampannaṁ munino cittaṁ,\nKammunā byappathena ca;\nVijjācaraṇasampannaṁ,\nDhammato anumodasi.\nSampannaṁ munino cittaṁ,\nKammunā byappathena ca;\nVijjācaraṇasampannaṁ,\nHanda passāma gotamaṁ”.\n“Eṇijaṅghaṁ kisaṁ vīraṁ,\nAppāhāraṁ alolupaṁ;\nMuniṁ vanasmiṁ jhāyantaṁ,\nEhi passāma gotamaṁ.\nSīhaṁvekacaraṁ nāgaṁ,\nKāmesu anapekkhinaṁ;\nUpasaṅkamma pucchāma,\nMaccupāsappamocanaṁ.\nAkkhātāraṁ pavattāraṁ,\nSabbadhammāna pāraguṁ;\nBuddhaṁ verabhayātītaṁ,\nMayaṁ pucchāma gotamaṁ”.\n“Kismiṁ loko samuppanno,\n(iti hemavato yakkho)\nKismiṁ kubbati santhavaṁ;\nKissa loko upādāya,\nKismiṁ loko vihaññati”.\n“Chasu loko samuppanno,\n(hemavatāti bhagavā)\nChasu kubbati santhavaṁ;\nChannameva upādāya,\nChasu loko vihaññati”.\n“Katamaṁ taṁ upādānaṁ,\nYattha loko vihaññati;\nNiyyānaṁ pucchito brūhi,\nKathaṁ dukkhā pamuccati”.\n“Pañca kāmaguṇā loke,\nManochaṭṭhā paveditā;\nEttha chandaṁ virājetvā,\nEvaṁ dukkhā pamuccati.\nEtaṁ lokassa niyyānaṁ,\nAkkhātaṁ vo yathātathaṁ;\nEtaṁ vo ahamakkhāmi,\nEvaṁ dukkhā pamuccati”.\n“Ko sūdha tarati oghaṁ,\nKodha tarati aṇṇavaṁ;\nAppatiṭṭhe anālambe,\nKo gambhīre na sīdati”.\n“Sabbadā sīlasampanno,\nPaññavā susamāhito;\nAjjhattacintī satimā,\nOghaṁ tarati duttaraṁ.\nVirato kāmasaññāya,\nSabbasaṁyojanātigo;\nNandībhavaparikkhīṇo,\nSo gambhīre na sīdati”.\n“Gambhīrapaññaṁ nipuṇatthadassiṁ,\nAkiñcanaṁ kāmabhave asattaṁ;\nTaṁ passatha sabbadhi vippamuttaṁ,\nDibbe pathe kamamānaṁ mahesiṁ.\nAnomanāmaṁ nipuṇatthadassiṁ,\nPaññādadaṁ kāmālaye asattaṁ;\nTaṁ passatha sabbaviduṁ sumedhaṁ,\nAriye pathe kamamānaṁ mahesiṁ.\nSudiṭṭhaṁ vata no ajja,\nSuppabhātaṁ suhuṭṭhitaṁ;\nYaṁ addasāma sambuddhaṁ,\nOghatiṇṇamanāsavaṁ.\nIme dasasatā yakkhā,\nIddhimanto yasassino;\nSabbe taṁ saraṇaṁ yanti,\nTvaṁ no satthā anuttaro.\nTe mayaṁ vicarissāma,\nGāmā gāmaṁ nagā nagaṁ;\nNamassamānā sambuddhaṁ,\nDhammassa ca sudhammatan”ti.\nHemavatasuttaṁ navamaṁ.",
            "source_id": "bilara-pli-mahāsaṅgīti-tipiṭaka-buddhavasse-2500",
            "translation_type": "root_edition"
        },
        {
            "language": "fr",
            "text": "Anthologie des discours 1.9\nAvec Hemavata\n« Aujourd’hui est le sabbat du quinzième jour »,\ndit Sātāgira, l’esprit autochtone du mont Sātā,\n« une nuit sainte approche.\nAllons donc voir Gotama,\nle Maître au nom sans égal. »\n« Son esprit n’est-il pas bien disposé »,\ndit Hemavata, l’esprit autochtone de l’Himalaya,\n« impartial envers toutes les créatures ?\nEt ses pensées ne sont-elles pas maîtrisées\nen matière d’attirance et d’aversion ? »\n« Son esprit est bien disposé »,\ndit Sātāgira,\n« impartial envers toutes les créatures.\nSes pensées sont maîtrisées\nen matière d’attirance et d’aversion. »\n« Ne s’abstient-il pas de voler ? »\ndit Hemavata.\n« Et ne nuit-il à aucune créature ?\nN’est-il pas loin de la négligence ?\nEt ne néglige-t-il pas l’absorption ? »\n« Il ne prend pas ce qui ne lui est pas donné »,\ndit Sātāgira,\n« et il ne nuit à aucune créature.\nIl est loin de la négligence ;\nle Bouddha ne néglige pas l’absorption. »\n« Ne s’abstient-il pas de mentir ? »\ndit Hemavata.\n« Et ne s’abstient-il pas de parler durement ?\nNe s’abstient-il pas de médire,\nainsi que de proférer des absurdités ? »\n« Il ne ment pas »,\ndit Sātāgira,\n« et ne parle pas durement.\nIl s’abstient de médire\net, avec réflexion, donne de sages conseils. »\n« Les plaisirs sensuels ne lui paraissent-ils pas sans attrait ? »\ndit Hemavata.\n« Et son esprit n’est-il pas sans nuages ?\nN’a-t-il pas échappé à l’illusion ?\nSon œil voit-il clairement en toutes choses ? »\n« Les plaisirs sensuels ne lui paraissent pas attrayants »,\ndit Sātāgira,\n« et son esprit est sans nuages.\nIl a échappé à toute illusion,\nle Bouddha dont l’œil voit clairement en toutes choses. »\n« N’est-il pas accompli dans la connaissance ? »\ndit Hemavata.\n« Et ne mène-t-il pas une vie pure ?\nToutes ses souillures n’ont-elles pas pris fin ?\nN’a-t-il aucune vie future ? »\n« Il est accompli dans la connaissance »,\ndit Sātāgira,\n« et il mène bien une vie pure.\nToutes ses souillures ont pris fin,\nil n’y aura plus pour lui de vies futures. »\n« Accompli est l’esprit du sage\ndans l’action et dans la parole,\net il est accompli dans la connaissance et la conduite,\nselon l’enseignement que tu loues. »\n« Accompli est l’esprit du sage\ndans l’action et dans la parole,\net il est accompli dans la connaissance et la conduite,\nselon l’enseignement dont tu te réjouis.\nAccompli est l’esprit du sage\ndans l’action et dans la parole,\net il est accompli dans la connaissance et la conduite :\nallons donc voir Gotama.\nLe héros si mince, aux mollets d’antilope,\nsans avidité, mangeant peu,\nle sage méditant seul dans la forêt,\nallons donc voir Gotama.\nUn géant, errant seul tel un lion,\nindifférent aux plaisirs sensuels,\napprochons-nous de lui et interrogeons-le sur\nla délivrance du piège de la mort.\nLe communicateur, l’instructeur,\nqui a dépassé toutes choses,\nÉveillé, au-delà des inimitiés et des peurs,\ninterrogeons Gotama. »\n« En quoi le monde a-t-il surgi ? »\ndit Hemavata.\n« De quoi s’approche-t-il ?\nEn saisissant quoi\nle monde est-il troublé, et en quoi ? »\n« Le monde a surgi dans les six »,\ndit le Bouddha à Hemavata.\n« Il s’approche des six.\nDérivé des six,\nle monde est troublé dans les six. »\n« Quelle est cette saisie\npar laquelle le monde est troublé ?\nInterrogé, indique-nous l’issue :\ncomment est-on libéré de toute souffrance ? »\n« Le monde compte cinq sortes de stimulations sensuelles,\net l’esprit est dit être la sixième.\nQuand tu as rejeté le désir à leur égard,\ntu es libéré de toute souffrance.\nVoilà l’issue hors du monde,\nexpliquée conformément à la vérité.\nLa manière dont je l’ai exposée est celle\npar laquelle on est libéré de toute souffrance. »\n« Qui traverse ici le courant ?\nQui traverse le déluge ?\nQui, sans prendre appui ni support,\nne sombre pas dans les profondeurs ? »\n« Celui qui est toujours doté d’éthique,\nsage et serein,\nréfléchi intérieurement, pleinement conscient,\ntraverse le courant si difficile à franchir.\nCelui qui se détourne de la perception sensuelle,\nqui a échappé à toutes les entraves\net mis fin au goût pour la renaissance,\nne sombre pas dans les profondeurs. »\n« Voyez celui dont la sagesse est profonde, <j>qui perçoit le sens subtil,\nqui ne possède rien, détaché de la vie sensuelle,\nlibre partout,\nle grand voyant qui foule la voie sainte.\nVoyez celui au nom sans égal, <j>qui perçoit le sens subtil,\ndonateur de sagesse, <j>détaché du domaine de la sensualité :\nl’omniscient, si intelligent,\nle grand voyant qui foule la noble voie.\nCe fut pour nous aujourd’hui une belle vision,\nun bon lever du jour, un bon réveil,\nque de voir l’Éveillé,\nl’être sans souillure qui a traversé le courant.\nCes mille esprits autochtones,\npuissants et glorieux,\nviennent tous prendre refuge auprès de toi,\ntu es notre Maître suprême.\nNous voyagerons\nde village en village, de sommet en sommet,\nrendant hommage au Bouddha\net à la claire justesse de l’enseignement ! »",
            "translator": "Codex gpt-5.6-sol",
            "edition": "Prokopton42 non-official AI translation, 2026-09-11",
            "source_id": "prokopton42-codex-translation:gpt-5.6-sol:corpus-passage-translation-v1",
            "translation_type": "ai_generated_translation",
            "official_status": "non_official",
            "generation_model": "gpt-5.6-sol"
        }
    ],
    "content_checksum": "a0feed2b49894ae3ce6fe41a4c1dbe293bbe1e659e0dca4c0cc9ff2d6e09ea2e"
}