1. Sohra:
Would like for everyone who is joining purpose in this practice empowerment to start, always, with gentle third eye crystal lock and then to do 20 yaha breaths, focusing on calling in the higher pranas in the inhale and allowing the higher pranas to heal you on the exhale.
Breathing together within the unity of the energy, my thoughts are your thoughts, my energy is shared with you, my wisdom is available to you in the feeling of the energy that we share.
Would like for you to continue to breath in this manner to deepen this space, to deepen our connection with each other.
2. Sohra:
I would like for you to visualize Medicine Buddha in its Shambhogakaya form, as a radiant blue Buddha, the color of Lapis Lazuli, sitting in a Lotus about 4 inches above the soft spot at the top of your head.
If you have trouble visualizing this Buddha, then simply intend to visualize this Buddha, and I will visualize for you and with you.
I would like, for this transmission, to not concern yourselves about the ornaments and mudras of the Medicine Buddha. What we are focused upon is "hooking in" to the core energy of this Buddha and feeling this energy flow into us and heal us.
Every Dhyani Buddha has three bodies. One is their physical expression, which in their advanced state is vibrating at the light body level. Two is their lucid dreaming or visionary expression, which we are tapping into through the visualization that we are doing. Three is the Dharmakaya level of expression, which is the principle that this Buddha embodies.
The Medicine Buddha as a Dhyani Buddha embodies the principle of Divine Grace. This is the aspect of the Luminous Emptiness, the radiant field of loving, wise, and creative energy that permeates the cosmos, that wishes to heal us of every condition of suffering and to lift us beyond suffering completely. This Divine Grace embodiment as a living principle is very similar to Amida Buddha, in that both represent Divine Grace in action and in healing.
Amida Buddha has two "reflexes". One is the Amitabah reflex, which is the energy of "good rebirth" into Sukhavati where you can peacefully and easily meditate into enlightenment without any struggle to survive, without any body that has endless needs for food or medicine, without any oppression, without any trickery trying to steal your money, and even without any need for money. Two is the Amitayus reflex, which the energy of "health and long life". Amitayus embodies the truth that aging and death are not necessary and focuses on several healing processes. One is the calling back of all your intrinsic energy so that you can function as a whole being again. Two is forming a protective field so that you core energy is no longer hurt again. Three is pouring pure life force energy into your body so that it can heal and renew itself.
The Medicine Buddha represents the principle that the outer physical healing of the body directly related to the "three poisons of the mind", addictive craving, judgmental negativity, and obscuring delusion. In other words, we focus on healing the physical body by healing the mind of the three poisons.
The Medicine Buddha represents the principle that we are meant to be healed on all levels of life and that all the levels of life are inter-related and inter-connected, and that we deserve to live a healthy and happy life either on Earth or somewhere else.
Very much like Amida Buddha, the Medicine Buddha also has a pure land of peace, where people can continue their healing process without the struggles and worries of samsaric (ordinary) life.
3. Sohra:
One way of understanding this Dhyani Medicine Buddha is to understand that it embodies the wish of the Luminous Emptiness, the All Pervasive Field of Living Light, to heal us physically, and not merely physically, but being healed so thoroughly that the mental roots of our physical illness are also uprooted.
As you visualize the form of the Medicine Buddha, I would like for you to ask that the Dharmakaya Principle of the Healing Wish be embodied in our visualization. In this manner, the visualization becomes a "sacrament", an outer and visible sign of an inward and spiritual blessing. The living energy of the Dharmakaya needs some common focus with us in order to enter into our life stream. The Lucid Dreaming form of the Medicine Buddha becomes this inter-face, it becomes a place where the energy can meet us and we meet the energy.
I would like for you to notice and feel what happens when you visualize the form of the Medicine Buddha and ask the living principle to embody this form.
4. Sohra:
Then after you have done so, I would like for you to visualize the liquid white light energy welling up in the Medicine Buddha's bowl and pouring into the soft spot at the top of your head, the aperture of the Crown Chakra.
Feel the energy of the Medicine Buddha being gently received and drawn in on the inhale and on the exhale, feel this elixir mix into the the impure energies in your body and transforming them into radiant light energy. Feel yourself being purified by this action.
Then after you have done so, I would like for you to visualize the liquid white light energy welling up in the Medicine Buddha's bowl and pouring into the soft spot at the top of your head, the aperture of the Crown Chakra.
Feel the energy of the Medicine Buddha being gently received and drawn in on the inhale and on the exhale, feel this elixir mix into the the impure energies in your body and transforming them into radiant light energy. Feel yourself being purified by this action.
When you visualize and breathe in this manner, you are not meant to force results or try to make anything happen. In this practice, there is a deep reason for this. If you, as a separated sense of self, are trying to produce the results, then it is not Medicine Buddha who is creating the results inside you. We are only meant to do our part and let Medicine Buddha do its part. The Medicine Buddha's part will produce the results. We are just giving permission for all this to happen.
We are meant to visualize the healing and let the Dharmakaya Medince Buddha principle be embodied in our visualization and this principle will do all the work.
We are meant to visualize the healing and let the Dharmakaya Medince Buddha principle be embodied in our visualization and this principle will do all the work.
5. Sohra:
I am, in a sense, working backwards compared to some of the rituals, going straight to the heart and core of the principle, and only then bringing up the preliminaries as a support for this practice. In a very real sense, you have done enough meditations with me so that you will be able to do this direct path.
One of the preliminaries is to take the Triple Refuge in the Buddha, the Dharma, and the Sangha. You have already done so when you link in Gentle Third Eye Crystal lock with me. You are taking refuge in me as a living Buddha, you are also taking in the teachings that I am giving you as a Teacher of the Living Dharma, and you are also working with a community of like minded practitioners and supporting each other. You can affirm that you have taken this Triple Refuge and that the practice connects with your entire spiritual path and is not a distraction. Affirming the Triple Refuge will strengthen your commitment to the enlightenment process and the affirming will dissolve "wandering mind" some.
I am, in a sense, working backwards compared to some of the rituals, going straight to the heart and core of the principle, and only then bringing up the preliminaries as a support for this practice. In a very real sense, you have done enough meditations with me so that you will be able to do this direct path.
One of the preliminaries is to take the Triple Refuge in the Buddha, the Dharma, and the Sangha. You have already done so when you link in Gentle Third Eye Crystal lock with me. You are taking refuge in me as a living Buddha, you are also taking in the teachings that I am giving you as a Teacher of the Living Dharma, and you are also working with a community of like minded practitioners and supporting each other. You can affirm that you have taken this Triple Refuge and that the practice connects with your entire spiritual path and is not a distraction. Affirming the Triple Refuge will strengthen your commitment to the enlightenment process and the affirming will dissolve "wandering mind" some.
6. Sohra:
Invite you to do these thought intention affirmations:
"I take refuge in the Buddha, the Dharma, and the Sangha.
I take refuge in the Buddha, the Dharma, and the Sangha.
I take refuge in the Buddha, the Dharma, and the Sangha."
I rest in unity at the third eye in gentle third eye crystal lock with a guiding Buddha.
I rest in unity at the third eye in gentle third eye crystal lock with a guiding Buddha.
I rest in unity at the third eye in gentle third eye crystal lock with a guiding Buddha.
I open up to the shared wisdom I feel at the third eye and feel this energy as the Dharma itself.
I open up to the shared wisdom I feel at the third eye and feel this energy as the Dharma itself.
I open up to the shared wisdom I feel at the third eye and feel this energy as the Dharma itself.
I feel the unity of those who are practicing with me at the third eye and feel this energy as the Sangha itself.
I feel the unity of those who are practicing with me at the third eye and feel this energy as the Sangha itself.
I feel the unity of those who are practicing with me at the third eye and feel this energy as the Sangha itself.
Invite you to do these thought intention affirmations:
"I take refuge in the Buddha, the Dharma, and the Sangha.
I take refuge in the Buddha, the Dharma, and the Sangha.
I take refuge in the Buddha, the Dharma, and the Sangha."
I rest in unity at the third eye in gentle third eye crystal lock with a guiding Buddha.
I rest in unity at the third eye in gentle third eye crystal lock with a guiding Buddha.
I rest in unity at the third eye in gentle third eye crystal lock with a guiding Buddha.
I open up to the shared wisdom I feel at the third eye and feel this energy as the Dharma itself.
I open up to the shared wisdom I feel at the third eye and feel this energy as the Dharma itself.
I open up to the shared wisdom I feel at the third eye and feel this energy as the Dharma itself.
I feel the unity of those who are practicing with me at the third eye and feel this energy as the Sangha itself.
I feel the unity of those who are practicing with me at the third eye and feel this energy as the Sangha itself.
I feel the unity of those who are practicing with me at the third eye and feel this energy as the Sangha itself.
7. Sohra:
The next part of the ritual is:
"May all sentient beings have happiness and the causes of happiness.
May all sentient beings be free from suffering and the causes of suffering.
May all sentient beings never be separated from the happiness that is without suffering.
May all sentient beings abide in equanimity, free from attachment and hatred, holding some close and others distant."
The next part of the ritual is:
"May all sentient beings have happiness and the causes of happiness.
May all sentient beings be free from suffering and the causes of suffering.
May all sentient beings never be separated from the happiness that is without suffering.
May all sentient beings abide in equanimity, free from attachment and hatred, holding some close and others distant."
8. Sohra:
In terms of our practice, this is implied when we radiate triadic love, active compassion (hreeh, magenta), empathic love (ohm, aurora green), and unconditional love (ah, slivery blue) to family and friends, to all the sentient being of your world, including the animals, and to the Earth itself, including the plants as the skin of the Earth. We offer them loving acceptance, karma burning energy, and peaceful kindness to the degree that they are able to receive.
In terms of the Medicine Buddha practice, this is "cultivating bodhicitta" which roughly translates as taking on the enlightened attitude as a step to becoming enlightened. It relates to the second enlightenment as the transforming all anger, fear, sadness, jealousy, and arrogance into unconditional love, empathic love, joyful generous love, active creative compassion, and grounded peaceful love.
You generate this many sided love through wishing blessings upon people to have the benefits of this love. You wish, without exception, that all sentient beings have happiness, have their needs met, have freedom suffering, freedom from all illnesses, freedom from poverty, freedom from oppression, and freedom even from aging and death.
You visualize and send this energy from your heart, from the silvery blue sphere of light at your heart. We do this together from within our unity.
In terms of our practice, this is implied when we radiate triadic love, active compassion (hreeh, magenta), empathic love (ohm, aurora green), and unconditional love (ah, slivery blue) to family and friends, to all the sentient being of your world, including the animals, and to the Earth itself, including the plants as the skin of the Earth. We offer them loving acceptance, karma burning energy, and peaceful kindness to the degree that they are able to receive.
In terms of the Medicine Buddha practice, this is "cultivating bodhicitta" which roughly translates as taking on the enlightened attitude as a step to becoming enlightened. It relates to the second enlightenment as the transforming all anger, fear, sadness, jealousy, and arrogance into unconditional love, empathic love, joyful generous love, active creative compassion, and grounded peaceful love.
You generate this many sided love through wishing blessings upon people to have the benefits of this love. You wish, without exception, that all sentient beings have happiness, have their needs met, have freedom suffering, freedom from all illnesses, freedom from poverty, freedom from oppression, and freedom even from aging and death.
You visualize and send this energy from your heart, from the silvery blue sphere of light at your heart. We do this together from within our unity.
9. Sohra:
As you are sending these rays of love, you are meant to be sensitive to any reluctance to give this love to anyone. Notice where you want to withdraw this love. Notice any part of oneself that wishes that a person suffer, that wishes to punish anyone, that wishes a person have a bad karma event happen to them, that wants a person humiliated or wants a person to be abused in any manner. Notice this part of yourself and send this part of oneself love also. Let go, if you can, being identified with this part. Shed this old attitude like a skin you no longer want or need. Feel yourself releasing the feeling of self from this complex of thoughts and emotions. Without identification, the old attitude will dissolve. Let yourself be purified in the process.
As you are sending these rays of love, you are meant to be sensitive to any reluctance to give this love to anyone. Notice where you want to withdraw this love. Notice any part of oneself that wishes that a person suffer, that wishes to punish anyone, that wishes a person have a bad karma event happen to them, that wants a person humiliated or wants a person to be abused in any manner. Notice this part of yourself and send this part of oneself love also. Let go, if you can, being identified with this part. Shed this old attitude like a skin you no longer want or need. Feel yourself releasing the feeling of self from this complex of thoughts and emotions. Without identification, the old attitude will dissolve. Let yourself be purified in the process.
10. Sohra:
"Especially for the benefit of all sentient beings, I will quickly, very quickly, attain the precious state of perfect and complete Buddhahood. For this reason, I will practice the yoga method of Guru Medicine Buddha."
This passage is about transforming the aspiration for enlightenment, for total compassion, and for light body into what is called a Mahayana Attitude. Without this kind of aspiration, the goal of light body may merely become a kind of selfish attainment, something the illusory and isolated sense of self wishes to do in order to make itself bigger and better.
If we contemplate our lives, we will see, though, that we cannot build the realization of light body upon the illusory of the isolated and separate sense of self. When we contemplate our lives, we see that we have been entangled in samsara, the universe of wandering and endurance, and have been on the giving and receiving end of suffering in thousands upon thousands of events. And so, we decide to become liberated for two deep reasons. One is so that we are no longer inflicting sorrow upon other sentient beings. We learn to not come from anger, fear, and sadness. When we do come from anger, fear, and sadness, we will often increase the sorrow that sentient beings lost in samsara will endure. We wish to not be entangled in this way and therefore, for the sake of sentient beings, we choose to break free from these entanglements and therefore not reinforce those patterns of sorrow, and thereby make these patterns of sorrow more easily and totally come to an end.
The second reason is that, once we are completely free, we will be able to help lift sentient beings out of the ocean of suffering and liberate them, knowing that in their heart of hearts that this is what they want and need.
But unless we are completely free, much of what we do echoes something your teacher Jesus had said, that without liberated beings helping this world, it is just the "blind leading the blind". One may create a little less sorrow through ordinary means, like giving some food to a homeless person or picking up something that had fallen down. But these events do not create a lasting foundation for lasting peace.
They will build some good karma, though, for oneself and for those you help. And if you offer the good karma you get through these simple good deeds to help all sentient beings, to support the community of meditators, and to help the incarnate awakened ones to serve this world, then you actually transform your small good karma into an elixir that can help many people.
"Especially for the benefit of all sentient beings, I will quickly, very quickly, attain the precious state of perfect and complete Buddhahood. For this reason, I will practice the yoga method of Guru Medicine Buddha."
This passage is about transforming the aspiration for enlightenment, for total compassion, and for light body into what is called a Mahayana Attitude. Without this kind of aspiration, the goal of light body may merely become a kind of selfish attainment, something the illusory and isolated sense of self wishes to do in order to make itself bigger and better.
If we contemplate our lives, we will see, though, that we cannot build the realization of light body upon the illusory of the isolated and separate sense of self. When we contemplate our lives, we see that we have been entangled in samsara, the universe of wandering and endurance, and have been on the giving and receiving end of suffering in thousands upon thousands of events. And so, we decide to become liberated for two deep reasons. One is so that we are no longer inflicting sorrow upon other sentient beings. We learn to not come from anger, fear, and sadness. When we do come from anger, fear, and sadness, we will often increase the sorrow that sentient beings lost in samsara will endure. We wish to not be entangled in this way and therefore, for the sake of sentient beings, we choose to break free from these entanglements and therefore not reinforce those patterns of sorrow, and thereby make these patterns of sorrow more easily and totally come to an end.
The second reason is that, once we are completely free, we will be able to help lift sentient beings out of the ocean of suffering and liberate them, knowing that in their heart of hearts that this is what they want and need.
But unless we are completely free, much of what we do echoes something your teacher Jesus had said, that without liberated beings helping this world, it is just the "blind leading the blind". One may create a little less sorrow through ordinary means, like giving some food to a homeless person or picking up something that had fallen down. But these events do not create a lasting foundation for lasting peace.
They will build some good karma, though, for oneself and for those you help. And if you offer the good karma you get through these simple good deeds to help all sentient beings, to support the community of meditators, and to help the incarnate awakened ones to serve this world, then you actually transform your small good karma into an elixir that can help many people.
11. Sohra:
"I prostrate to Guru Medicine Buddha.
Each and every offering, including those actually performed and those mentally transformed, I present to you.
I confess all non-virtuous actions accumulated since beginningless time.
I rejoice in the virtues of both ordinary and noble beings.
As our guide I request you, O Buddha, to please abide well and turn the wheel of the Dharma until samsara ends.
All virtues, both my own and those of others, I dedicate to the ripening of the two bodhichittas and the attainment of buddhahood for the sake of all sentient beings."
In terms of how we are doing this process, the bowing and prostrating is inward. You are welcome to place palms together and do a gentle bow forward. In doing this, you become related to and connected with Guru Medicine Buddha, the 13th teacher to our world of Ita.
Unlike the Dharmakaya principle that the Medicine Buddha embodies, the actual Medicine Buddha is an enlightened being who has gone completely into light body through the series of practices and realizations that this being went through. We can connect with this energy being and link with its blessing energy.
What "mentally transformed" means is that by dedicating the merit of our mundane good karma actions to the well being of all sentient beings, we generate greater good karma that is more helpful to everyone including our selves. It is as if we all took our cups of good karma and poured them into the same lake so that this lake became an ocean.
What "confessing all non-virtuous actions" means is that we acknowledge when we have acted within and from the afflicted emotions of anger, fear, sadness, jealousy, and arrogance. What often happens in samsara is that these very same emotions are justified as being okay and are defended as even rights. When an emotion is justified, then we lock into those emotions more deeply and because they are afflicted, because they carry the mark of suffering in them, then we are doomed to feel them.
It is not that we need to judge the emotions as bad or evil. We need to see them and feel them for what they are. We need to see that they are afflicted emotions and that as long as we feel them we will suffer.
If you look at your anger, fear, and sadness, they do not merely lead to suffering. They are not merely a "path of suffering" that we are walking on when we feel them. They already have suffering inside them. Anger has a kind of fiery form of suffering, like an inflammation. Sadness has a kind of heavy sorrowful resignation to a feeling of something precious having been lost. Fear has a restless kind of suffering that wants to escape to a better place. In all these states, we can feel the suffering inside them. The acknowledgment of the inner pain that they always carry is something we can "confess" to ourselves. And since we made a vow to eradicate suffering from our own lives, then we can let these states go.
The phrase "accumulated since beginningless time" means that we do not have to analyze these emotions in terms of chains of cause and effect from the past. We can do this some, to understand how they arise and how they work, but after a while we can simply see them for what they are and let them go. They are accumulated within your subconscious storehouse consciousness and become part of your conditioned reactions to your world. We are meant to empty this storehouse through our healing work with ourselves and with others.
"I prostrate to Guru Medicine Buddha.
Each and every offering, including those actually performed and those mentally transformed, I present to you.
I confess all non-virtuous actions accumulated since beginningless time.
I rejoice in the virtues of both ordinary and noble beings.
As our guide I request you, O Buddha, to please abide well and turn the wheel of the Dharma until samsara ends.
All virtues, both my own and those of others, I dedicate to the ripening of the two bodhichittas and the attainment of buddhahood for the sake of all sentient beings."
In terms of how we are doing this process, the bowing and prostrating is inward. You are welcome to place palms together and do a gentle bow forward. In doing this, you become related to and connected with Guru Medicine Buddha, the 13th teacher to our world of Ita.
Unlike the Dharmakaya principle that the Medicine Buddha embodies, the actual Medicine Buddha is an enlightened being who has gone completely into light body through the series of practices and realizations that this being went through. We can connect with this energy being and link with its blessing energy.
What "mentally transformed" means is that by dedicating the merit of our mundane good karma actions to the well being of all sentient beings, we generate greater good karma that is more helpful to everyone including our selves. It is as if we all took our cups of good karma and poured them into the same lake so that this lake became an ocean.
What "confessing all non-virtuous actions" means is that we acknowledge when we have acted within and from the afflicted emotions of anger, fear, sadness, jealousy, and arrogance. What often happens in samsara is that these very same emotions are justified as being okay and are defended as even rights. When an emotion is justified, then we lock into those emotions more deeply and because they are afflicted, because they carry the mark of suffering in them, then we are doomed to feel them.
It is not that we need to judge the emotions as bad or evil. We need to see them and feel them for what they are. We need to see that they are afflicted emotions and that as long as we feel them we will suffer.
If you look at your anger, fear, and sadness, they do not merely lead to suffering. They are not merely a "path of suffering" that we are walking on when we feel them. They already have suffering inside them. Anger has a kind of fiery form of suffering, like an inflammation. Sadness has a kind of heavy sorrowful resignation to a feeling of something precious having been lost. Fear has a restless kind of suffering that wants to escape to a better place. In all these states, we can feel the suffering inside them. The acknowledgment of the inner pain that they always carry is something we can "confess" to ourselves. And since we made a vow to eradicate suffering from our own lives, then we can let these states go.
The phrase "accumulated since beginningless time" means that we do not have to analyze these emotions in terms of chains of cause and effect from the past. We can do this some, to understand how they arise and how they work, but after a while we can simply see them for what they are and let them go. They are accumulated within your subconscious storehouse consciousness and become part of your conditioned reactions to your world. We are meant to empty this storehouse through our healing work with ourselves and with others.
12. Sohra:
I would like for you to return to where we had started and to focus on the visualization of Medicine Buddha above your heads. Visualize this being pouring liquid light into your body. Feel yourself inhaling this energy into and through the soft spot at the top of your head. Feel this liquid light mixing in with the sludge or ama that is within us, and feel that on the exhale that this energy is flowing out of us. Visualize a fire in front of you that burns away this ama, once you have exhaled it. In this manner, you will not put the ama into your environment. Feel the liquid light be like a good medicine that relaxes, energizes, renews, heals, and cleanses your inner world.
As you are doing this, you may repeat the short mantra (phonetic version):
Ta Ya Ta Om
Bheka Ndzye
Bheka Ndzye
Ma Ha Bheka Ndzye
Bheka Ndzye
Ra Dza
Samud Gate
So Ha.
Three times.
Then you can focus on just intoning "Ohm" (on the exhale) with aspirating "yah" on each inhale.
I would like for you to return to where we had started and to focus on the visualization of Medicine Buddha above your heads. Visualize this being pouring liquid light into your body. Feel yourself inhaling this energy into and through the soft spot at the top of your head. Feel this liquid light mixing in with the sludge or ama that is within us, and feel that on the exhale that this energy is flowing out of us. Visualize a fire in front of you that burns away this ama, once you have exhaled it. In this manner, you will not put the ama into your environment. Feel the liquid light be like a good medicine that relaxes, energizes, renews, heals, and cleanses your inner world.
As you are doing this, you may repeat the short mantra (phonetic version):
Ta Ya Ta Om
Bheka Ndzye
Bheka Ndzye
Ma Ha Bheka Ndzye
Bheka Ndzye
Ra Dza
Samud Gate
So Ha.
Three times.
Then you can focus on just intoning "Ohm" (on the exhale) with aspirating "yah" on each inhale.
13. Sohra:
As you are doing the visualization, intoning, and breathing, I would like for you to renew your contact with me in "gentle third eye crystal lock". Feel that I am visualizing for you and with you. Feel also that I am focusing and channeling the energy of the Medicine Buddha through my energy field vortex to you. Feel that I am boosting the power of this meditation by adding my own concentration, focus, visualization, and intention.
You can continue with this meditation after this transmission is done and I will support your individual processes.
Before you end, ask your subconscious mind to continue the practice and feel that you can now enliven this meditation process by chanting the short form of the mantra three times. While you are chanting this mantra, you are invited to hold connection with me in gentle third eye crystal lock so that I can boost the energy level of this process.
Always a joy to be present with all of you. Sending energy blessing. Pulsing the geometries of light. End of transmission, Temavah. Namaste.
As you are doing the visualization, intoning, and breathing, I would like for you to renew your contact with me in "gentle third eye crystal lock". Feel that I am visualizing for you and with you. Feel also that I am focusing and channeling the energy of the Medicine Buddha through my energy field vortex to you. Feel that I am boosting the power of this meditation by adding my own concentration, focus, visualization, and intention.
You can continue with this meditation after this transmission is done and I will support your individual processes.
Before you end, ask your subconscious mind to continue the practice and feel that you can now enliven this meditation process by chanting the short form of the mantra three times. While you are chanting this mantra, you are invited to hold connection with me in gentle third eye crystal lock so that I can boost the energy level of this process.
Always a joy to be present with all of you. Sending energy blessing. Pulsing the geometries of light. End of transmission, Temavah. Namaste.
Beautiful. I got the deep feeling that beings, if they were not ill or suffering under the three poisons, everyone would be kind, gentle, peaceful and loving towards self and others. This is my aspiration for this Earth.
ReplyDeleteI enjoyed your post http://amritayana.blogspot.com/2010/04/emc2.html
ReplyDelete