Buddhism

Don’t Wait to be Swept Away

by
Gyaltrul Rinpoche

An excerpt from the Mindfulness workshop given by Jetsunma Ahkon Lhamo in 1999

The mistake that we make with almost any spiritual practice is waiting for it to affect us.  We’re waiting for the “feeling” when Dharma is supposed to sweep us away like a Calgon bath or something, and that’s not the way it’s ever going to happen.  You may have wonderful, sweeping experiences, but you’ll do that in your bathtub too.  It’s just normal.

The kinds of practices that we are taught to do on the Vajrayana path, such as prostrations, are quite different and unique for us and for our culture.  At first, a Westerner feels very strange performing prostrations.  We feel goofy and foolish and think, “Wait a minute! I don’t even know if I like her yet.  I mean, just because she’s on the big chair…” But that’s exactly why we do the prostrations, because she’s on the big chair.  The big chair is there because the big chair is the throne of Dharma.  It’s not my throne.  It’s not Alyce Zeoli’s throne.  It’s not Ahkön Lhamo’s throne.  It is the throne of Dharma. When we perform the prostrations that we do, it is actually meant to be a connection between body, speech, and mind.  These three are utilized together.  The physical is doing something, the speech is doing something, and hopefully the mind is doing something.  These three aspects of ourselves performing at the same time makes a sense of connection.  It is a ritual that anchors something that is subtle, very spiritual: you can’t taste it, you can’t own it, you can’t pick it up.  It anchors it into the physical.  When the body performs the prostrations, you literally go into a different space.  That event involving body, speech and mind takes you into a different space, if all three are engaged.

There are many mannerisms associated with Dharma, and as Westerners we think, “Well, I don’t get that whole crouching over thing.  It just looks like a hunchback to me.”  As Westerners, we’re taught to walk straight, almost military-like and prideful.  But, actually, it is the constant mindfulness when you are in the presence of the Lama that creates an exchange of some sort.  It’s not that you have to be unnatural all the time.  If there is an exchange of some sort, simply that subtle tendency of doing that very little bow with mindfulness – and that’s the trick – puts the Lama’s speech in a place where you can hear it more directly.  It actually establishes the connection between you and the teacher, almost like a tube or a direct tunnel going between yourself and the teacher.   If you were in a room full of people and your Root Guru was talking and other people were talking and you were listening to everybody at the same time and to all in the same way, there would be no blessing there.  The reason why there would be no blessing is because the main point of practicing Guru Yoga is to get us past the point of pridefulness and past the point of lack of discrimination that makes us not know whether something is extraordinary or simply ordinary.  Eventually, we will come to see the non-duality of the nature of the Lama and one’s own nature.  At that point one actually takes refuge in that nature, which is one’s own nature every bit as much as it is the Lama’s nature.  Until then, this training is actually mind training, and, once again, Westerners have a hard time with that.  We keep trying to slip it off, because we’re naturally uncomfortable with it.  It doesn’t look like the rest of our culture, and we truly don’t understand.

We try to take our clues from the Lama, and this is where we all go wrong because some Lamas, like Gyaltrul Rinpoche, are funky, humble guys, and other Lamas come in like they’re your best friend.  And then other Lamas come in, and they have a very fine and royal, genteel appearance.  There are so many different Lamas.  The trick is not to take your clue from the Lama, but to take your clue from the Dharma: from the teachings about the nature of the Lama.  Whatever the appearance is, you need to form the habitual tendency and mindfulness of elevating that in preparation for the recognition of and awakening to your own Buddhanature.  The reason why we’re asleep, why we’re not able to awaken, as the Buddha is awake, is primarily because the mind is so thickened through the mixture of non-virtue and virtue.  It’s literally coarsened to where the loudest thing is what we hear, and the loudest thing is our ego.  The loudest voice is our demand, our desire, how we feel, whether our feet hurt or not.  That’s the loudest voice.  The mind is simply not able to distinguish through the obscuration of being constantly involved in clinging to self-nature as inherently real.  So the practice of Guru Yoga is for you, not for the teacher.  Actually, I have found it to be very inconvenient.  To get across the room when people are trying to prostrate is very difficult.  I really do come from Brooklyn, and I really don’t care about that stuff.  The only reason why I teach it the way I do, with such a fervent energy, is because I know how it works, and I know the power of that kind of practice.

© Jetsunma Ahkön Lhamo

Three Root Poisons

by

A teaching by Jetsunma Ahkon Lhamo (via Twitter @ahkonlhamo on May 10, 2010)

Of the three root poisons – hate, greed, and ignorance – I find hate the most repugnant, as it affects more than the hater. But the root poisons are interdependent. If there is hate, there is desire – wanting what is not yours, jealousy of status, power, or material goods. Nations war for plunder (oil), power, land, and sadly, extremist religious belief (power).

Desire can exist without hate, but not often or easily.  Desire, however is what binds us to phenomena, it constantly focuses on self and other – duality. One has to be seeing beings as separate in their nature, which indeed we are not. There can be no grasping with correct view.

Now ignorance is the bottom line. Ignorance is not lack of knowledge. A PHD can be ignorant. A scholar can easily be so. Ignorance is lack of awakening to the primordial ground of being.  In other words, the person is not “awake” as Buddha described; not able to discriminate between primordial nature and it’s display, phenomena.

That is ignorance, and scholarship does not alter it. When people try to explain primordial nature they likely never met “it.” There are no words that describe.  That sort of intellectual masturbation is NO help; is harmful in that people become jaded. To talk about “truth” crucifies it on a “cross.” You can see the trace or shadow, but are blind to the miraculous. Having said that we should strive to study Dharma faithfully, being careful not to generate pridefulness. The main point of Dharma is awakening; so we must meditate and practice!

We must be mindful that not everyone who talks the talk actually walks the walk. You must study the life (not the story) to see who is who. If you look for a teacher, study, research, do not go suddenly blind because you are seduced, spiritually! Teacher and student should examine ach other for at least three years before a sacred commitment. It is a relationship that will return life after life! So be careful, there are many self-anointed wizards out there that must NOT be trusted. Think of your path as a virgin daughter, and guard her with your heart.  And now it’s time to pray! What a coincidence!! Do we talk it or do we walk it?

The Nyingma Lineage

by

The following is a brief synopsis of the Nyingma lineage and some key terms:

“Nyingma” means “Ancient Ones” and is sometimes referred to as the Ancient Translation School.  It is the oldest of the four remaining Buddhist lineages in Tibet, the others being Kagyu, Sakya and Gelugpa.  There are different lineages because of different historical transmissions of the Dharma from India to Tibet.  The Nyingma transmissions of the 8th and 9th c. came primarily through Padmasambhava (Guru Rinpoche), Vimalamitra, and Shantarakshita (Khenpo Bodhisattva).  Two characteristics distinguish the Nyingma from the other lineages:  dividing the path into nine vehicles (the highest vehicle, Dzogchen, or the Great Perfection, is also unique to Nyingma), and the revelatory teachings of terma.

Terms to Know

Hinayana: The “lesser vehicle” compromising the overt teachings of Shakyamuni Buddha on ethics, concentration and meditation which produce the result of an Arhat or “enemy destroyer” (one who has overcome the enemies of hatred, greed, and ignorance)

Mahayana: The “greater vehicle,” or path of the bodhisattvas.  This path comprises teachings both given by Shakyamuni Buddha both overtly and in more secret ways, which were later revealed by Nagarjuna and Asaga.  Motivated by the compassionate intention to lead all sentient beings out of samsara, the bodhisattva follows a more profound set of ethics, concentration, and meditation according to the teachings on the six perfections:  generosity, ethics, patience, perseverance, concentration, and meditation.  This path leads ultimately to liberation as a fully enlightened Buddha.

Vajrayana: The “indestructible vehicle.”  Sometimes called the path of secret mantra or the tantrayana.  This is a path of meditation and yogic techniques designed to radically accelerate the time it takes to purify the mind of obscurations and karmic defilements.  Those who accomplish this path are called siddhas – it also leads swiftly to the state of Buddhahood.

Tantra: Essentially the same as Vajrayana, but listed separately to remove some confusion.  In the Western spiritual marketplace, tantra is sold as a method for achieving spiritual bliss through sexual union.  Though such teachings exist in the anuyoga canon of the Nyingma, they are very rarely practiced, and require a yogi and yogini who have completely transcended ordinary desire, received the permission and proper transmissions from a qualified lama, and are for the purpose of subtle purification, not ordinary blissful feelings.  Anything else is a corruption, and spiritually pointless.

The word tantra means “continuity” and refers to the continuous uninterrupted perfection inherent in all phenomena.  It therefore refers to those teachings that take such a view as the basis for practice.  Tantra is also used as a word for the actual text in which such teachings are written.

Kama: The orally transmitted teachings of sutra and tantra translated at the time of Padmasambhava and Vimalamitra.

Terma: Literally means “treasure.”  It refers to the teachings and sacred objects hidden by Guru Rinpoche and his consort Yeshe Tsogyal to be discovered at the appropriate time for their beneficial use.  They include both physical and non-physical treasures (“sa-ter,” or earth treasures, and “gong-ter,” or mind treasures).

Terton: Means “treasure revealer,” or one who discovers terma.  All tertons are the prophesied incarnations of one of Guru Rinpoche’s 25 heart disciples.  Tertons have been revealing terma from the 10th c. to the present day.

Mahayoga: The “generation stage” of practice.  This is the first level of inner tantra corresponding to the seventh of the nine Nyingma vehicles.

Anuyoga: The “completion stage” of practice.  This is the second level of inner tantra, corresponding to the eighth of the nine Nyingma vehicles.

Atiyoga: The “great perfection stage” of practice, also known as Dzogchen (a contraction of dzogpa chenpo).  This is the ninth of the nine Nyingma vehicles, which itself has three divisions.  The third is called “mengagde,” or esoteric instructions.  This is divided into two practice methods:  trekchod and togyal.

Important Names

Padmasambhava: This means “the lotus-born.”  He is also known as Guru Rinpoche.  He was the emanation of Shakyamuni Buddha appearing for the purpose of propagating the Vajrayana teachings.  Dwelling in India for 1,000 years, he went to Tibet at the invitation of King Trisong Deutsen, tamed all the negative non-physical forces, established the first monastery (Samye Ling), extensively taught a select few disciples, and left hidden spiritual teachings and objects (terma) for the benefit of future generations.

Trisong Deutsen: King of Tibet in the 8th and 9th c. who had unified the country.  Wishing to establish the Dharma in Tibet, he invited many great masters from India, chief among them being Padmasambhava, Vimalamitra, and Shantarakshita.  He sponsored the translation of the entire Buddhist canon from Sanskrit to Tibetan, thus ensuring its safety.

Vimalamitra: Invited by Trisong Deutsen specifically to bring the inner tantra teachings, in particular Dzogchen.  This body of teachings is known as the Vima Nyingthig, or “heart essence of Vimalamitra.”

Shantarakshita: Abbot of Nalanda, the greatest Buddhist University in India, invited by King Trisong Deutsen to establish Tibet’s first monastery.  When he could not accomplish this, he was the one who recommended inviting Padmashambhava.  He established the hinayana and Mahayana teachings, giving profound guidance to the first Tibetan monks, as well as the general lay population.

Yeshe Tsogyal: Daughter of Trisong Deutsen, a wisdom Dakini who was given to Padmasambhava by the king.  She became Padmasambhava’s chief consort and closest disciple.  Having perfect recall, she recorded all his teachings and helped conceal them as terma for future generations.

For more information about Buddhism, visit tara.org.

Recommended Reading:

  1. The Nyingma School of Tibetan Buddhism, His Holiness Dudjom Rinpoche
  2. Lineage of Diamond Light, Crystal Mirror 5, Dharma Publishing
  3. Masters of the Nyingma Lineage, Crystal Mirror 11, Dharma Publishing
  4. The Lotus-Born, Yeshe Tsogyal
  5. Guru Rinpoche:  His Life and Times, Ngawang Zangpo
  6. Masters of Meditation and Miracles, Tulku Thondup
  7. Crazy Wisdom, Chogyam Trungpa
  8. Sky Dancer, Keith Dowman
  9. Buddhist Masters of Enchantment, Keith Dowman
  10. Dakini Teachings, Yeshe Tsogyal
  11. Advice from the Lotus Born, Padmasambhava
  12. The Lives and Liberation of Princess Mandarava, Sangye Khandro

How to Handle Crisis

by

From a series of tweets via @ahkonlhamo

This is a nightmare. Bella is critical. Beloved Tex is in endstage at hospice, and I’m flat out with a wrenched back. I hoped to see Tex and Marissa, but I can’t walk.

Trying to breathe, watching the mind process this. When there is so much sorrow and stress it is hard to see around, over or through phenomena.

Bella may not have long. Tex has two days or so. We are scrambling to pay large bills, and the hate I’ve had thrown at me, I must pull back, breathe. Relax mind.

Karma ripens much worse if mind’s upset. The root and display are not separate.  Rest the mind on AH, the point of arising and non-arising. Same. Nondual view.

Sometimes cause and result can be shifted, but not erased. We cannot be so compelled by appearance that we are powerless. We are primordial space.

For Tex, the karma is exhausted. For Bella, not so much, so prayer is essential. For Tex, he needs to be guided through the bardo. I prepare for that.

If I let myself stay in an emotional blender I will be no use. So I watch my mind, breathe for Bella, guide Tex to a good rebirth.  OM MANI PEDME HUNG

Today the skies do my crying, the wind does my sighing, yet even now gentle rains call forth new life from the very earth.

C-H-A-N-G-E

by

An excerpt from a teaching called How Buddhists Think by Jetsunma Ahkon Lhamo

When you hear unfamiliar Buddhist ideas, don’t get tightly wrapped up and constipated about them.  You’ve been going in a different direction for lo, these many aeons.  Just relax, be okay.  You have that choice.  You can hear the teachings.  You can utilize them to the best of your ability.  On the other hand, don’t let yourself get away with thoughts that block you from utilizing the teachings.  Such thoughts will pop up for you.

You were brought up in a materialist society, and its imprint is on your mind.  You may therefore have a tendency to think: “Well, that idea doesn’t sound right to me” or “That sounds foreign to me.”  Don’t let yourself be stopped by tripping over your own brain.

When you embark on a spiritual path, you should expect to be challenged.  You should expect that because you are on a path that necessitates change.  Or else, you are choosing to remain as you are, an ordinary sentient being in cyclic existence, with all its pervasive suffering.

If you are considering the Buddhist Path, you are considering that which leads to Enlightenment.  If your goal is supreme Realization, if you want to be free of the suffering of cyclic existence, then change you must.  So get used to that word “change.”  It’s going to be your best friend––at times.  Allow yourself the fluidity and spaciousness you need.

© Jetsunma Ahkön Lhamo

To download the complete teaching, clickhereand scroll down to How Buddhists Think

Speaking Of Love

by

A teaching by Jetsunma Ahkon Lhamo (via @ahkonlhamo)

Why do I speak of LOVE? Because I AM in love! With the sublime Bodhicitta- the truest, purest life beyond life LOVE. Fill the earth! Love.

My daughter is not adopted, she is cherished and LOVED! My dogs are not rescued, they are gifts. They rescue ME. Our flock is no burden.  Our flock is a joy, a beauty, sentient beings that need love and teach us to FLY. We are filled with the JOY of helping others!

Happiness cannot be known by those who have no Bodhicitta in their hearts, no LOVE. May all be healed by sublime Love!!!

© Jetsunma Ahkön Lhamo

Our Nature Is Love

by

A teaching by Jetsunma Ahkon Lhamo (via @ahkonlhamo on Twitter)

The poison of HATE fouls the Beauty of LIFE.

The poison of HATE desecrates the pure nectar of Dharma.

The face of HATE is so ugly that it makes haters themselves UGLY.

The damage caused by HATE is equally damaging to the perpetrator as it is to the VICTIM!

The sickness of HATE only makes the Hater even SICKER.

To HATE is to murder one’s own heart and mind. Our nature is Bodhicitta…LOVE!

Hatred, greed, and ignorance are the three main root poisons. If hate isn’t destroyed in this human rebirth, then WHEN?

© Jetsunma Ahkön Lhamo

It Takes Virtue

by

An excerpt from a teaching by Jetsunma Ahkon Lhamo from the Vow of Love series

You only have to consider the suffering of sentient beings long enough to help you create within yourself a virtuous mindstream. Once you have created a virtuous mindstream, you no longer need consider suffering. It is not useful to suffer considering suffering. It is only useful if it compels you on a path that ends suffering. That is the point.

Having heard this teaching, I hope you never become weary hearing your teachers talk about suffering. You will only hear about suffering long enough for you to soften your mind and change the way you live. You will only hear about it long enough to fill your life with virtuous and compassionate acts. If you are not completely convinced that all sentient beings are suffering, you can’t help them. You won’t help them. You won’t have the strength or the fortitude to persevere. But once your mind is stable in the practice of compassion, once you are moved by compassion to where it is a fire in your heart and you can’t do anything except that which will end suffering, that which will bring enlightenment to all sentient beings, you don’t need to meditate on suffering anymore. You are already on fire. Once you are convinced of the infallibility of cause and effect, to the extent that there is no more non-virtue in your mindstream, you don’t need to think about suffering anymore. There is no point. You are already doing what is necessary to end suffering. However, once you are so filled with compassion that your whole life is virtuous, your whole life is a vehicle for nothing but compassionate activity, and once you are convinced of the infallibility of cause and effect to the extent that there is no more non-virtue in your mindstream, you are also enlightened!

The point is this. You are receiving this teaching for a certain reason. You might think you are just curious, or interested in Buddhism and would like to explore it a little further. Or you may think you would like to deepen, or you would like to learn all things from all places. Or you may be interested in becoming a Buddhist. Whatever your particular format, you do have a reason, and I bet that reason is based upon the fact that you want to find a way out of suffering not only for yourself, but for all sentient beings as well. When I say ‘out’, I don’t mean that you want to get enlightened and then leave. I mean that you want to find a way out of the kind of mindstream, the kind of phenomena that causes suffering in both you and in all sentient beings. You want to see if there is another option.

Even if you haven’t faced that fact exactly in your heart, you are looking for something, and you are a good person. You wouldn’t be receiving this teaching if you were not a good person. You must be interested; you must have karma with the idea of compassion. Because of the infallible way that karma works, you could not receive this teaching if you didn’t have the karma of compassionate activity. You must have a tremendous amount of virtue squirreled away somewhere. I am not claiming I am such a virtuous teacher that you have to be particularly virtuous to hear me. That is not what I am saying. I am saying that in order to hear the word ‘compassion,’ in order to hear the word ‘Bodhicitta’, in order to even hear these ideas from any source, you have to have a tremendous amount of virtue, because that is the Buddha’s teaching.

© Jetsunma Ahkön Lhamo

Cause & Effect are Infallible

by

An excerpt from a teaching by Jetsunma Ahkon Lhamo from the Vow of Love series

Cause and effect are infallible. They are 100 percent infallible. The reason I think this bears mentioning is that again and again I have seen practitioners, even those who have practiced Buddhism for a long time, do things they know will cause suffering, or even cause them to fall off the path and end their quest to follow the Buddha’s teaching. I see them create non-virtue constantly.

People trick themselves. Once they know that non-virtue is the cause for suffering, because there is a karma that ripens from the seed of non-virtue, they tend to create non-virtue in a sneaky way, thinking no one will ever know. They’ll say things like, “I’m a Buddhist. I really can’t kill. I’ve taken this vow. I’m wearing these robes.” And, whap! They’ll swat a mosquito. Or even more subtle than that, they’ll make judgments thinking, “No one knows what’s going on in my mind. No one will know.” But they are constantly judging, and they think it will never bear fruit.

According to Buddhist teaching, and according to what I have seen, karma never fails to ripen. What you have done is create a non-virtue, and that non-virtue grows like a seed in your mindstream. It is an absolutely unchanging law that non-virtue will ripen in some way. The reason why you think you are getting away with judging others, for example, is because that seed may not ripen now. It may ripen ten years from now when you won’t remember what you thought about that person. Or it may ripen next week, and you know how much you remember from last week! Or it may ripen in the next life, in which case there is no possible way that you could remember. But invariably, it will ripen.

In this way, the Buddha’s teaching is born out. Even though we know all sentient beings are suffering, that the cessation of suffering is enlightenment, and that all sentient beings want to be happy, we still don’t know how to create the causes of happiness. Through non-virtuous actions we continue to create suffering instead. Even though we have these concepts memorized, strangely, we still manage to create non-virtue continuously. Therein lies the schism, the schizophrenia, the craziness that we have: while we continue to yearn for happiness, and yearn for a life and a mind state that can only be the result of a complete absence of non-virtue, we continue to create non-virtue. It is psychotic. It is really schizophrenic. You are not in touch with reality when you act this way. You are not creating your life in a way that you truly want to live.

The problem lies in our lack of understanding of cause and effect. You need to convince yourself completely, as though it were written in cement in your mind, that cause and effect are infallible. Find a way to know this as deeply and instinctively as you know that if you stop breathing, your body will expire. Know this on such a profound level that it manifests like an instinct. Strive to internalize these ideas to such an extent that they never leave you, and that your mindstream is pregnant with them. Strive, so that you cannot consider creating non-virtue even one moment.

Now, brothers and sisters, this is a tall order. But for that reason, it is necessary to study the Buddhist truth, and you don’t have to be a Buddhist to do it. You just have to look around. Open your eyes and look around. All sentient beings are suffering. But unfortunately, until your mind is softened and gentled through realizing that all sentient beings are suffering – that you yourself are suffering – you will never be able to convince yourself of the infallibility of cause and effect, because you will never consider that it is useful to consider the infallibility of cause and effect.

© Jetsunma Ahkön Lhamo

Like a Bee in a Jar

by

An excerpt from a teaching by Jetsunma Ahkon Lhamo from the Vow of Love series

Did you ever watch yourself when you were young? Did you see what you did? Do you watch young people now? Look at the teenagers you know. They are invariably right. They know everything. I knew everything at that age, too, so I understand. They know beyond everything. If there is more than everything, they know it. They have all the answers.

We are also like that. We are locked within a time-and-space grid. When we drop something, it falls, immediately. What makes it so immediate? If it were to hang in the air for ten years, then fall, invariably we would convince ourselves it’s never going to fall. But since it falls immediately, since when we stick our hands in the fire, it hurts immediately, we believe that. Old age, sickness and death we don’t believe. We sort of get it, but it’s in the back of our minds somewhere.

Why is it we don’t fully believe in cause and effect, even though we take into account the passage of time? It’s because we are trying to be happy, so we convince ourselves that cause and effect is not absolute. Why is that? How is it that we can understand that we create the causes of suffering in our mind, and yet still convince ourselves it will not bear the fruit of suffering? It’s because karma appears to ripen in different ways. Karma can ripen immediately. If I drop something and it falls, this is karma ripening. I dropped it; it fell. Karma can also ripen in a different way.

Because of your belief that self-nature is inherently real, you have created the delusion of a self. Self has a beginning and it has an end, and that is the cause for death. The cause for death is the belief in self-nature as being real; that is why people die. Yet you will convince yourself it is okay to believe in self-nature, that there is no problem as long as you can find a way to make self happy. You think it’s going to be okay. But you are still going to die. We are doing this to ourselves, and we don’t even realize it. The self is a finite thing. It had a beginning, a time when it was conceived. There was a time when the thought of self-nature as being inherently real first manifested. Since that is so, then it also must end. If there is a beginning, there is an end.

In the same way, we are constantly engaged in creating things that are the karmic causes of our own suffering, but we don’t make a connection. The reason we don’t make a connection is due to the other kind of karmic ripening, the one that you don’t see in this life. The karma that ripens after a long time, an intermediate time, or even a short time, are karmic ripenings that you actually do not see in this lifetime.

Here then is a problem. Here is one of the reasons why it becomes very difficult to realize the unchangeable truth that all sentient beings wish to be happy, and yet not realizing how to create the causes of happiness, create instead the causes of suffering.

Many of the things that we have suffered in this lifetime seem to have been put upon us in an innocent way. We were innocent. Why is someone born with a cleft palate? Why are some of us born with a crippling condition, some handicap? Why do some of us become ill or die when we have tried to live a good life, when we have done everything we can to be kind to other human beings and have never killed anyone? It is because many of the causes that we see in this lifetime have come from a time before.

Now, from my point of view, if you don’t believe in reincarnation you have no access to the technology of Buddhism. You have to accept the idea you have lived before, and that some of the results you see ripening in your life now are ripening due to causes created in a time you do not know. And that some of the causes you are creating now – because you are creating causes constantly – will ripen in a time you cannot see. If you don’t accept that, Buddhist or not Buddhist, you cannot evolve in your mind; you cannot adapt and have the strength to continue. In fact, you cannot have the perspective to practice the antidote to suffering. Everyone who has ever been considered a living Buddha on this earth has taught reincarnation. So maybe you might want to consider it an idea that you could adopt.

© Jetsunma Ahkön Lhamo

WP2Social Auto Publish Powered By : XYZScripts.com