Yes, Sarah. I wonder if you could speak a little bit about refining aspirations. So, for example, you aspire to something and you make an effort and then you have some experience with that and then you reflect on that effort. I heard what I heard you say was guys say something about refining aspiration and then you said something about you aspire to some practice and And then you review how that practice went.

[01:04]

You make an effort in some way. Yes, and then how does that work? The aspiration is, again, to perform something that you aspire to. Aspiration itself is not exactly the energy. There's a wish to do something and then there's energy to do it. You can wish to do something but feel like I don't have energy to do it or not enough. So what I'm thinking again very briefly to say this for now in order to get to your question. When you aspire to something and you notice you don't have the energy to do it then you can use the aspiration to conjure up Energy. And then you do the practice. So your question was, after you do the practice, then what's the feedback for refinement process for the thing you aspire to do? That's what I thought you were saying.

[02:08]

Yeah, developing skill. Yeah. service to my community, and so I'm going to my president. And I do that for some period of time, not get elected president, say, and then come back and go through the experiences you've had, the way you thought would be good to meet your initial aspirations. And then what is better? Do you want to make a more skillful choice about maybe a more appropriate way or a more skillful way to be of service? She said? Okay. So the way I understood what you said was that there was an aspiration to do something skillful and beneficial to the community.

[03:14]

Then there was energy to do that. and then use that effort to do something skillful. Then you're wondering how can you then look at the way you perform that skillfulness in order to refine the skillfulness. So the way I heard what you said was that you had energy, aspiration energy, and then you actually practiced the second bodhisattva training, ethics. So there's giving ethics, and then there's patience and energy. So what I think I heard you, the way I hear you saying is that you had an aspiration to practice skillfulness, ethics. You had an aspiration to act in a way that would be beneficial. So you had an aspiration to practice the second perfection, the second practice. And you had enough inspiration in your story to feel some energy. And then that energy was applied to practicing developing skillfulness.

[04:19]

And then part of developing skillfulness is to review how you did. But that's more in the realm of the practice of skillfulness. The aspiration is the source of the energy to practice the skillfulness. And part of practicing skillfulness, ethical skillfulness, is to try it. to see what was helpful and what was not so helpful. That's part of ethics practice. The aspiration practice is not so much reviewing actions except in the sense of when I did what I wanted to do it was good and when I didn't it wasn't good. And the way it wasn't good I wish without getting into it really I just wish to do it in a more skillful way. So these six practices work together in that way that the first three set up the ability to to generate to discover and generate aspiration or to discover and exercise aspiration to give rise to energy and in order to do that you sort of have to be practicing the first three.

[05:38]

It's hard to even find your aspiration unless you practice the first three virtues. Not impossible, but your aspiration will be clear to you in the context of practicing generosity, reflection on skillfulness, and patience. Then you say, oh, I really do want to be skillful and helpful. And again, you exercise that. You look at that aspiration until you feel, not only do I want to, but I somehow feel the energy to do something. This is what I want to do. Then when you start acting, that's not the action anymore. That's the energy put into this action mode. And then you take the second aspect. Now you're practicing the second aspect. And that is normal to refine that by reviewing. by confessing and repenting shortcomings in the exercise of... And then when you do that, when not only you perform some attempt to be skillful and helpful, but you also review it, how did it go, now you're probably all pooped out.

[06:52]

So it's time now to go back and say, okay, now that was good, and also it wasn't so good. I need to take a break. and rediscover my aspiration to do what I just did, to do it again. I did it enough, and I reviewed how I did, and now it's time to pause and go back and find energy to do it again, including when I did it. So what I'm emphasizing today is, yes, practice the second exercise of ethical discipline, of discipline and skillfulness, and review it, as you said, refine it, and then try it again with that refinement. But before you... I'm saying... remember that you have to generate the energy to try it again. You had the energy last time because you had that aspiration sufficient to the point of giving it a try. And one of the things you might learn sometimes when you try to do some skillful behavior is you might learn that you didn't actually generate enough energy or that it was too advanced and you should try something not so difficult.

[08:10]

So that's part of what you can learn is the next time I do this, I'm going to do something not quite as challenging or I'm going to do it again, but I need to get more enthusiasm before I do it. I need to be more full of enthusiasm before I try this again. I did it last time and I was like three quarters full of energy and it didn't work very well because I didn't have enough energy. And the reason why I don't have enough energy is I didn't devote enough time. look at my aspiration and, you know, in some sense teach myself into a state of energetic devotion to this wholesomeness. Did I address your question by any chance? So you see how they an example of how one, two, three, four four gives rise to the energy to practice two ethics you practice ethics and you review how that went and then go back to four again to get energy to go back to two or it could be giving you practice giving

[09:16]

And then review your giving. And I look at how that went. And I did okay. Maybe I made some mistakes in how I practiced giving. And now I like to be patient with my shortcomings in my practice of giving. And now again I aspire to practice giving. So you go back to giving. But you could also go back to ethics. You could also go back to patience. I wish to practice patience, and now I practiced it. I had energy to practice it. I was in difficulty and I practiced it, but there was some fault in it. That's going back to two. See how they work? One, two, three. One, two, three. One, two, three. One, two, one. And then go back to four. Generate. Two, three. One, two, one. One, two, three. Two, one. Going back and forth. But basically, they include each other, but you also go in sequence. So, for example, if you wish to practice meditation, which is number five, you need to practice enthusiasm to practice concentration.

[10:23]

So now you have enthusiasm to practice concentration. You practice concentration. You're successful, let's say, which is great. That was really a successful concentration effort. I'm happy I did it. I want to do it again. Start over. two, three, four. Don't just go back to four. In other words, welcome the meditation, the concentration practice. Welcome what's happening. Be careful of it. Be patient with it. And now generate energy to be concentrated with it. Could you follow that? Yeah, one more thing? I think one part of my question was how does life experience illuminate So you might think that you're aspiring to get community service. Yes. The way of doing it is to run for President of the United States. Yes. And you have a story about that, and you think it's consistent, and that you try it out in life.

[11:31]

Yeah. And maybe you discover that the initial aspiration of the world... I'm going like this, right? This is recycling. Well, it sounds like from your story that what you've learned is that there was some shortcomings in your effort, that there was some confusion in your effort. That's what it sounds like. It sounds like you had this positive intention. You thought this would express it. After doing it, you weren't so sure that that was the best way to do it. That kind of reflection is part of ethical training. You try to help people. You try to tell the truth.

[12:32]

So you try to tell the truth. And then you do it and you find out the way you did it wasn't so good. People say, I'd like to tell the truth. And then we say, okay, go ahead, tell it. And then they tell it, and you say, well, I don't understand what you just said. And they say, what do you mean? And you say, well, it wasn't clear. You're trying to tell the truth, but you didn't say it in a clear way. And then they say it again. You say, that was more clear. And then the person can see, oh, I tried to tell the truth and told me it wasn't clear, and then I tried to tell it again, and the second time it was clear. So the first time was kind of like a little off. It wasn't so clear. Yes? Yeah, and maybe you can say... Yeah, so... Yeah, so you... So you discovered that. That's part of ethical training is that you think you want to do something good and you discover that... Well, you discover perhaps the shadow in the process.

[13:36]

But then you also understand that part... is to discover the shadow in our attempts to do good. That's part of the training. And reviewing what we did is part of the training, which gives a chance for ourselves and others to notice some shortcoming in the ethics. Then after that, then we go back and again, I will... this practice... And then I really wish to do it, and then I feel the energy to do it, and then try again. Because some people, they try to do something skillful, they realize that actually what they did was actually an expression of some kind of shadow intention, and they become aware of it, and when they become aware of it, they sometimes get depressed. You know, I was trying to do good, but actually I just caused trouble, so I'm going to give up on doing good. So they're not going to try anymore. So in that case, they'd have to go and look at their aspiration.

[14:44]

Well, although I didn't do well, and I'm actually thinking of quitting, actually, I do want to do well. Even though I'm thinking of quitting, I actually do want to be skillful. I'm thinking of giving up on trying to be skillful. When I tried, I failed. And that was depressing. So I'm thinking of giving up. Well, after trying to do something skillful and noticing that it wasn't so skillful, wasn't so helpful, then that's painful. Then you practice patience with it. And if you practice patience, you say, not only you practice patience with you tried to do something skillful, and it doesn't seem like it was, and you feel bad, you not only practice patience with that, You practice patience with the idea you're going to quit. I mean, noticing that and feeling bad about that, that's unavoidable and normal part of the training of enlightenment.

[15:50]

It's normal. quitting is not necessarily necessary. I'm thinking of quitting so necessary. You don't have to think of giving up just because it's hard. But a lot of people do think of quitting because it's so hard. So I had to practice patience not only with my unskillfulness and feeling bad about it, but even with my pouting and being kind of adolescent, quitting. So I'm patient with all that. Now that I'm patient with it, I think, well, maybe I really don't want to quit. Maybe that was just a childish impulse. Maybe I don't want to give up just because it was hard and I failed. Matter of fact, I don't want to give up. I don't. Matter of fact, don't want to give up on this hard thing. I really don't want to. Matter of fact, I do want to do it. Matter of fact, I really want to do it. Even though it's hard, I really want to do it. And I'm starting to feel, not only do I want to, but I'm starting to feel some energy for it.

[16:56]

And pretty soon, if you keep doing this, eventually, if you keep doing this, you will not only give up your impulsive, childish reaction. I'm not going to try this anymore because it's so hard. I've been trying to help and I failed and I give up. Give up that. You get over that. You don't push it away. You welcome it. It's a failure. You welcome it. You're careful of it and you're patient with it. And now you think about what's your aspiration again. What is it again? I can't even remember. It used to be that I wanted to do something skillful, but I actually thought about giving it up. But actually, I still want to. And you crank that aspiration. And you say, okay, here we go. I'm going to try. We're going to try again at what I failed at before. And I understand I might fail again. I'm still going to try. And maybe you will fail again, but maybe you won't. As a matter of fact, the prediction is...

[17:59]

It will eventually become successful if you keep working at it. But part of working at it is failing at it. And part of failing at it is feeling pain at failing at it and having impulsive reactions to the pain like, I give up. That's part of it. And say, oh, I welcome this childish response. Welcome, pouting girl, pouting boy. Welcome. Now be careful. We've got a powder here. Let's be careful of this person. This is a dangerous person because this person can make outrageous statements like, you know, it's worthless. It's not worth trying. We should be generous towards that and be careful of that and not patient with it. It's still there. I'm actually not interested in practicing and benefiting beings anymore. It's just too hard. And in fact, I'm not even going to benefit myself. Be patient with that.

[19:02]

And then you're ready to think. Now, what is it that you aspire to again? And sometimes you can't even remember it when you first ask. But eventually you'll remember what you want. And again, just remembering it is not very... It doesn't just go from remembering to lots of energy. It goes from remembering and remembering and remembering. And then there's some energy here now. and be patient. As soon as there's a little bit of energy, don't go right back. Generate the energy until you feel, I think there's sufficient energy exercise in skillfulness on. Okay, here we go. And sometimes you think, actually, that was successful. And you ask other people, and they say it was successful. And they say, would you please try again? And you say, I'll consider it. And then you consider it, which means you consider it again. if you aspire to do it again.

[20:04]

And you renew that energy by reconsidering if you want to do this skillful exercise again. If you want to exercise enlightenment again in this way, you reconsider, reconsider until you feel the aspiration again. And you reconsider the aspiration until it turns into energy. You know, vitality for doing this practice. We need that. Okay? Let's see, there were some other people before that. Well, I'm just going to just call on Pam. Yes, Pam. I found very interesting your talk. You mentioned when you're trying to find a situation in the local, that you must first study the reality of the situation. Did you hear a doctor talk by you about it? reality of a situation.

[21:06]

Because you not only have your own perception of reality, the people involved have a somewhat different perception, I would assume. And I think this is an important approach. I'd heard Pam say that she'd like me to talk about studying the reality of a situation. Is that right? Studying the reality of situation is the sixth aspect of this enlightenment. It's the wisdom aspect. Now it doesn't mean that you can't study the reality of the situation right now. You can. It's just that unless you're already practicing generosity, ethics, patience, enthusiasm, concentration, you're not going to be very successful at studying the reality of the situation. But you can try.

[22:07]

You don't have to wait. And you can hear teachings right now, which I'm giving you right now. I'm giving the teaching of the type of contemplation which is wisdom contemplation, which is to contemplate the reality of the situation. and you can receive teachings on that but also be careful before you try to apply these teachings to check to see if you have support for that. So, for example, a teaching on the reality of the situation is that everything that's appearing to us is, in fact, just that. All things that appear to us, this is a teaching on studying the reality of the situation. The way the situation appears, this is a teaching on studying reality of the situation, the way the situation appears is that it appears as an appearance. Reality does not appear.

[23:07]

Reality is not an appearance. That is a teaching about reality. But there's a further teaching about reality which is human beings are not aware of appearances of reality. That's what people are normally aware of, is an appearance of reality. And not only that, but they think the appearance of reality is reality. This is normal, you should say. Like people, there's an appearance of somebody that's your friend, or appearance of somebody that's your enemy, or appearance of somebody who's not practicing very sincerely. And it could be that that appearance of somebody not practicing sincerely appears to be you. This is an appearance. This is not reality. This is an appearance. Now part of reality is that appearances are not reality. Okay, so this is a teaching.

[24:13]

I've just given you a talk about studying the reality of the situation. Namely, What you know about what's going on in this situation here, for example, is you're dealing with appearances. But I'm going to stop now for a bit, because to go any further in this teaching about studying the reality of the situation, and to listen to the teaching that the appearance of what's going on here is the reality of what's going on here. To study that teaching any further, we need to check now to see, are we practicing generosity, ethics, patience, enthusiasm, and are we concentrated? Without those practices, going any further in this wisdom teaching about how to study reality, we're cautioned about that. So I do sometimes talk about studying reality, but I remind the people when I talk about how to study reality of a situation, I want to say, have you done the first five practices?

[25:21]

Am I talking to these people who have done the first five practices? And if people say, no, I say, maybe we should wait and study it later. So wisdom teachings are for people who have done the first five practices. I mean, you can't hear anything about it. It's just that you can just maybe hear a little is enough and then go back and check whether you have gathered enough virtue to deal with the wisdom teachings successfully, auspiciously. And so, for example, do you welcome the information that wisdom teachings require a lot of groundwork and if you don't then that's part of the groundwork that you need to do do you welcome how much work there is in setting the stage for wisdom if you don't that's the first practice which sets the stage for wisdom which is to welcome

[26:32]

There's a lot of work that needs to be done so that wisdom has roots in virtue. Wisdom doesn't come out of nothing. It comes out of these five virtuous practices. And the first one is to welcome how much work the first five are. And say, thank you very much for such a challenging program. If you can't say thank you yet, you're not ready for the next. Yes. There's a story I've been repeating myself for a few years and even a few other people. Can you hear him? Can you hear him in the back? Correct. I think I remember hearing you say a few years ago, an analogy or a metaphor for this, that these six practices are sort of like increasingly fine grades of sandpaper. And that you can use the finer grades, but you still need to go back to that rough grit to get sort of the basis.

[27:39]

And cycle through those until you get to it. Yeah, I agree with that. And today, I was thinking, when you said that, I thought, another way to do it is that there are increasingly finer polishes that you use to make a mirror. When you first have a mirror that's kind of scratch, all scratchy, it's hard to see yourself in it. So to take out the big scratches, you might want to use a certain level of polish. And then make the mirror more and more a clear of reality. Yeah. Okay, go on. Well, yeah, and so in relation to wisdom teachings, if you started with the finest sandpaper on a rough log, you really wouldn't see much effect or too much, and it would clog up the sandpaper and wouldn't really ever get there if you didn't use the rougher grates. And so it's important to sort of use the appropriate...

[28:43]

Yeah, and actually, if I can switch from the log to a mirror, if you have a mirror that's really scratched or has either scratched or very bumpy, because you can make a mirror not only not be scratched but smooth... If you use fine sandpaper on the rough mirror or the bumpy mirror, it still has some... It maybe does a little bit of good. This is not going to really be... This isn't going to be wisdom yet because you haven't done the other work. Actually, by putting the smooth... By using the fine grade polish on a bumpy surface, you might realize, oh, this is bumpy. Yeah, well, the first practice was to deal with the bumps, not scratches. You skipped over some of the first practices.

[29:47]

So first of all, we're playing the bumps, and then that makes scratches. Anything else? Yes? Yes? I don't know about... Yeah, I think we can scratch the surface. Here we go. Here we go. I'm just going to tell you the names. The realization of aspiration has six aspects, which are named insatiable aspiration, expansive aspiration, joyful aspiration, helpful aspiration, unsullied aspiration, and virtue.

[31:00]

Those are the six aspects. insatiable or vast aspiration, expansive or long-term aspiration, joyous aspiration, helpful or benevolent aspiration, unsullied or great resolve aspiration, and virtuous or good aspiration. Those are the practice of aspiration has been articulated in these six aspects, which I am discussing with you. Just one of them I'd like to mention a little bit. The vast aspiration or insatiable aspiration is to contemplate this and see if you actually feel this way.

[32:08]

So to develop the first kind of aspiration, one reflects that there's a story that beings who are making Buddhas, bodhisattvas, for even one person, in one instant, they want to, they aspire to give that one person eons in that one moment. That they aspire to give on that one person innumerable universes filled with precious things. They wish to give to that one person innumerable universes in one moment. So the vast, the insatiable aspiration is focused on the one moment, like right now, one person and giving that one person innumerable full of precious gifts and give that person innumerable eons

[33:27]

of time and give that person innumerable lifetimes of giving. That's an example. And one might then forget it. And that person is not ready for that aspiration, so they have to go back to number one. Until they can welcome that kind of aspiration, because if you can't welcome that kind of aspiration, you're not going to be able to work it into And if you welcome it, then you should be... This is a big deal, what I just said. Isn't that a big deal? Oh, by the way, and then after they do that for one person, then they also reflect. And just as I do this for one person in one instant, I wish to do it for infinite realms. So this is the kind of exercise of aspiration which you can see you need some support for.

[34:29]

You've got to be generous towards it and careful of it because you can trip up on such an intense aspiration. And be patient with your life because if you contemplate something like that, a lot of stuff may come up. And then if you can be patient with it and stay present with how uncomfortable you might feel at contemplating that kind of presence with somebody, then maybe you're ready to, like, reflect on such an aspiration. That's the first one. Yes? Do the six aspirations then line up with the six perceptions? She says, do the six aspects of aspiration line up with the six perfections? They line up with it in the sense that in practicing each of those six, your aspiration to practice each of the six would have these six aspects.

[35:37]

Actually, I used the first example. I didn't make that clear. In practicing giving... So you practice giving, ethics, patience, and then you practice aspiration, which leads to enthusiasm, for practicing what? The first one. You can practice giving right now without aspiration, without that kind of energy. I think almost all of us have already practiced giving somewhat. And some of the people here are practicing giving a lot, which is great. but it also may be the case to not have practiced giving with that kind of aspiration. As a matter of fact, some of you have never even heard of such an aspiration before today. Before I read that, I hadn't even heard of that. And when I read it, I went, what? Wow. Or I also went, I better not tell anybody about this, because they'll be shocked.

[36:42]

That's such an aspiration. It's a big deal to say, to gather infinite universes of precious gifts into one moment, to want to do that. In other words, to want to give all that is good in the universe, and not only in the universe, but in infinite universes, to have that kind of love is kind of scary to contemplate. So you work up to that kind of aspiration with practicing generosity, however you're doing it. And you practice that. Then you be careful of your own, your current practice. And you notice the shortcomings of it. And you refine it. Then you move on to be patient with your life, which you want to be generous towards. And then you're ready to consider these aspirations. And then you take those aspirations and turn them back Number one. And now you practice giving this way.

[37:43]

And that aspiration will also be then applied to ethics and to patience. And then you apply that same aspiration. The first of the six you apply to concentration. So these six aspects of aspiration are applied to each of the six perfections, the six practices. So we have these six practices, and there's five basic ways to realize them. Part of the five basic ways to realize these six is the aspiration practice. So there's all kinds of practices to help you realize these. The practices of enlightenment have teachings about how to realize those practices of enlightenment, and one of them is aspiration, which applies to the fourth. It's an articulation of the fourth one applied to all six.

[38:45]

Okay? And that's why I thought that was a bit much to bring up today. But thanks to your questions. It's out in the room now, so you know. There is this vast... This vast practice... and this vast aspiration which we actually amazingly consider to practice right now with the person you're talking to or with yourself. You can also bring gifts in whole and infinite universes. You can wish them all for yourself. But they usually talk about just saying give it to some being and a being could be what appears to be another person And the appearance of another person is not reality. And we practice these practices with each person in each moment.

[39:49]

This is part of the aspiration practice, which generates the kind of energy that makes for the moment of existence called Buddhahood. We have maybe five more minutes. Yes? Thank you. Wanting is... is almost a synonym for aspiration, but aspiration is a more intense form of wanting. I could say, I want to have lunch, but we don't really say I aspire to have lunch, but maybe today you'll aspire to have lunch. Aspiration is a wish, is a wanting, but it's a very deep wanting.

[40:56]

It has to do with something very deep. We need to find it and bring it out. It has tremendous, it has virtually infinite resource. The aspirations that live in us are the source of Buddhahood. They're infinitely effective. But we have to take care of them. Otherwise, we'll just... And, you know, we know what that's like. Yes? So are the six cultivations of aspiration sequential? They're less sequential. Yeah. Those are less sequential. You could start with a helpful aspiration. You could do quite well and it would work quite well if you did it right now. Helpful aspiration is basically this. I'll tell you what it is. It's basically the reflection that in the process of practicing giving, for example,

[41:59]

which I practice to help people in my practice of giving in order to help people they are actually more helpful to me than I am to them. They are actually the foundation of Buddhahood. Caring for them is much more helping me than I could ever do for them. Like that song, you know, It's a Wonderful World. I see babies. I know, but what's the thing about the babies? I see babies crying. I see babies crying. I watch them grow. They'll know much more. They'll learn much more than I'll ever know. They're trying to help the babies.

[43:02]

They're trying to help the babies. And they really want to help the babies, but also the babies are helping them more than they're helping the babies, than they'll ever be able to help the babies. They don't make themselves into a Buddha. They're helping others make them into Buddhas. You could do that one right off. You don't have to do number one, two, and three first. But the paramitas mean... The basic practice is you should always, if you're on number four, check whether you've got three supporting it. If you don't, go back and then okay. And if you're trying to practice concentration, see if you've got one, two, three, four supporting it. If you don't, go back and do one, two, three. And if you want to have wisdom, check to see if you've got one, two, three, four, five. We want to practice them all together. And they actually, they do support each other, but also, to be realistic, you've got to go one, two, three, four, five, six.

[44:07]

And when you get to six, you realize, hey, six was always here. When you get to wisdom, you realize it was always here. But if you go to wisdom without that preparation work, not recommended. Again, you can hear wisdom teachings and realize, I'm hearing them, and that's part of setting the stage for entering them, but I also need to practice, make sure I'm doing these five before I try to really practice wisdom. If you read a Buddhist text teaching wisdom, when you read it, it's good to check to see if you're concentrated before you read it. So we don't usually just grab it off the shelf and just say, It's okay to do that if you're already concentrated. Like if you're, I don't know what, walking on a tightrope between the World Trade Centers, you could probably throw that guy a perfect wisdom text. He could probably read it and understand it because he's in a state of concentration.

[45:10]

And he doesn't get that concentrated without practicing generosity. Can you imagine what he was welcoming up there? go away fear. Can you imagine how he's being ethically careful? He probably wasn't thinking, you know, he probably wasn't thinking, I'm better than other people. He couldn't afford that. He probably wasn't thinking, I'm doing a lot. He probably wasn't doing that. and therefore he is probably really concentrated and so if you tossed him some wisdom teaching he would probably just receive them when you're that concentrated that means you are practicing generosity and ethics and patience and enthusiasm and therefore now you're ready to receive reality, because you've been able to welcome and be careful and patient and enthusiastic and calm and flexible with what's happening.

[46:19]

Now you can receive reality, welcome reality. Welcome pain. Welcome friends. Welcome enemy. Welcome sickness. Welcome old age. Welcome confusion. Welcome, welcome, welcome. And if that's really deep, then you can get enlightenment. And also, welcome forgetting welcoming. Welcome that I'm not too good at welcoming. That's how you get good at welcoming. Welcome that you're not too good at ethics. That's how you get good at ethics. I don't like that I'm not good at ethics. I don't like that I'm not good at ethics. I welcome that I'm not good at it. And then if I welcome that I'm not good at ethics, then I can practice ethics and notice that I'm not too good at ethics and keep welcoming it. And then I can be patient with how unskillful I am. ...with the pain of my own skillfulness.

[47:22]

And now I'm ready to renew my aspiration to practice skillfulness. So, thank you very much for renewing your aspiration for Buddhahood.

[47:36]

@Transcribed_v005
@Text_v005
@Score_86.71