Buddha Akshobhya Prayers

Buddha Akshobhya (Mitrugpa) Mantra by H.H. 17th Karmapa

*”Namo bhagavate Akṣhobhāya, 

tathāgatāyārhate saṃyaksaṃbuddhyāya.

Tadyathā: Oṃ kaṃkani kaṃkani. Rochani rochani.

Troṭani troṭani. Trāsani trāsani. 

Pratihana pratihana.

Sarva karma paraṃparāṇime sarva sattvānañcha svāhā.”

*Short mantra: Om Akshobhya Hum

Akshobhya is the embodiment of 'mirror knowledge' (Sanskrit: ādarśa-jñāna; refer Panchajnana). This may be described as a knowledge of what is real, and what is illusion, or a mere reflection of actual reality. The mirror may be likened to the mind itself. It is clear like the sky and empty, yet luminous. 

It holds all the images of space and time, yet it is untouched by them. Its brilliance illuminates the darkness of ignorance and its sharpness cuts through the confusion. Akshobhya represents this eternal mind, and the Vajra family is similarly associated with it.

The Vajra family, is also associated with the element of water, hence the two colors of the Vajra is blue, like the depths of the ocean; or bright white, like sunlight reflecting off water. Even if the surface of the ocean is blown crashing waves, the depths remain undisturbed, imperturbable. Although water may seem ethereal and weightless, in truth, it is extremely heavy.

Water flows into the lowest place and settles there. It carves through solid rock, but calmly, without violence. When frozen, it is hard, sharp, and clear like the intellect, but to reach its full potential, it must also be fluid and adaptable like a flowing river. These are all the essential qualities of Akshobhya.

Many wrathful, Tantric beings are represented as blue in colour because they embody the transmuted energy of hatred and aggression into wisdom and enlightenment.

Akshobhya is one of the five Dhyani Buddhas (wisdom Buddhas), along with Vairocana, Amitabha, Ratnasambhava, and Amoghasiddhi.

He is occasionally merged with Acala, a protective deity, particularly in Shingon traditions.

Akshobhya Buddha (“Immovable One”) symbolizes the overcoming of passions such as anger and hatred towards other beings.

He was given charge over the eastern paradise Abhirati.

He is easily recognized in illustrations by having a blue body.

He was given charge over the eastern paradise Abhirati.

He is easily recognized in illustrations by having a blue body color and the left hand supporting an upright Vajra scepter.

Sanskrit for this land translates to the joyous; therefore, it is the land of the most joyous.

It is believed that those who are reborn in this realm can never fall back to lower realms of consciousness and are never to be born again.

Therefore, it is said that all believers should seek to follow and fulfill the vow of Akshobhya.

The Vajra family, to which Akshobhya belongs, is associated with the element of water.

According to the scripture of The Buddha-land of Akshobhya, a Monk wished to practice the Dharma in the eastern World of delight and made a vow to think no Anger or malice towards any being until the Enlightenment.

He duly proved “immovable,” and when he succeeded, he became The Buddha Akshobhya.

The Benefits of Chanting Buddha Akshobhya Mantra:

1. Especially powerful to liberate and purify all negative Karmas of our past, present, and future mind streams.
2. It can liberate, not only the practitioner for fear of inauspicious rebirth, but other sentient beings as well.
3. Effective in removing our outer, inner, and secret obstacles.
4. Overcome our hatred and anger towards other sentient beings
5. Repay our gratitude to our departed ones. Pray that they be free from suffering and be reborn in the Eastern Pure Land.
6. Good health, happiness, decreased negative Karma, and increased wisdom for the living by the offering of auspicious lamps.

In the Akshobhya sutra, Gautama Buddha himself extolled the perseverance of Buddha Akshobhya in actualizing this intention so powerfully that numerous sentient beings have been saved from the intense suffering of the lower states of existence.

This version of Buddha Akshobhya Mantra is interpreted by H.H. 17th Karmapa – the head of the Karma Kagyu.

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Please help us and to develop our Dharma activities that will not only benefit you, but to all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us to enhance our work and to accomplish for a better and brighter prospect to come. 

* Footnote 

For those who had received the empowerment of this Tantric practice, you are reminded not intentionally or unintentionally to disclose the mantra to the public or anyone who may not have the empowerment or permission to practice, and by disclosing the mantra intentionally or unintentionally is a form of breaking your Tantric Samaya vows to the lineage masters and Dharma protectors. 

Please consult your Guru or a qualified lineage master for Vajrayana practice! Should a devotee even want to start studying and contemplating the Vajrayana practice, then it is truly necessary to first have completed the preliminaries and to be certain and sure that Bodhicitta has arisen and developed in one’s mind.

Vajrayana features countless skillful and powerful methods which, if they are practiced in the proper way, can make the process of accumulation and purification incredibly swift and direct. It is absolutely necessary to have the pure motivation and to know that Vajrayana practice is not carried out to increase one’s own ego, power and self-interests.

Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

*Note

I do not own or infringe any copyright of the picture(s).

Picture(s) courtesy and credit to the rightful distributors and or studios.

Picture(s) is/are intended for editorial use only.

The Glorious Vajra Claws - Dorje Dermo Dakini 金剛利爪母

*Vajra Claw—Dorje Dermo Dakini 金剛利爪母

Vajra Claw is a wrathful female activity Dakini. The Buddha originally revealed Vajra Claw to be a powerful guardian and protector. Accordingly, Vajra Claw is invoked to this day in order to protect the practitioners’ domestic space, their family, their friends and their allies and to avert any obstacles that might threaten them.

Vajra Claw she is a wrathful female activity Dakini. Within the Vajrakilaya tradition, she is the consort of Niladanda of The Ten Wrathful Ones. Her name translates as Vajra Claws into English and may be restored in Sanskrit as Vajra Nakhi. Her mantra has a long history and can be found in a variety of forms in the Guhyasamaja, the Vajravarahi, and the Vajrakilaya traditions.

In this context Dorje Dermo’s mantra is recited in connection to the ritual of the liberation of obstacles. Over time and especially within Tibet, Dorje Dermo became a deity independently invoked as to protect the practitioners’ domestic space, their family, their friends and their allies and to avert any obstacles that might threaten them.

History of Vajra Claw Dorje Dermo Dakini

According to The Incantation of Glorious Vajra Claws, the Buddha revealed the method for invoking Dorje Dermo in a place called the Vajra Palace to an assembly of monks and Tantric practitioners. There the Buddha advised them, that if the Dharani is recited, Dorje Dermo will become their guardian and protector, they will obtain many qualities and encounter only favourable circumstances.

At the end of the Dharani, Dorje Dermo recounts that countless aeons ago, she took birth as a female practitioner. At that time the Buddha called "Dridha-shura-sena-prabha-raja" (Sanskirt: Drdhasurasenapraharaṇaraja) visited the world. When Dorje Dermo met this Buddha, Buddha placed his hand upon her head and entrusted her with the Dharani. Buddha foretold her that if she continues recites the dharani, in future she will become known as the deity Dorje Dermo and bring great benefit and happiness to all sentient beings.

The Power of Vajra Claw Practice

The lamas mentioned that this practice is considered very powerful. They explained that Vajra Claw is a wrathful ḍakini whose activity is related to pacifying negative obstructing forces. In particular, Vajra Claw’s dharaṇi has the power to stop or block these forces, whether they appear in the form of external forces in nature.

Other people’s negative actions, our body sicknesses, fears or mental problems. It also has incredible benefits, all of which are described in detail in the text. According to the text, this dharaṇi protects by wearing it, reading it, or placing it where the problem is taking place.

Dana (Donations for our Buddhist research and development) 

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?  

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in the year 2008, we had been effortlessly providing free distribution of Dharma posts and articles throughout the previous 13 years.  We have exceptionally constrained supports and do not receive subsidized or funding from people in general. 

Please help us and to develop our Dharma activities that will not only benefit you, but to all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us to enhance our work and to accomplish for a better and brighter prospect to come. 

* Footnote 

For those who had received the empowerment of this Tantric practice, you are reminded not intentionally or unintentionally to disclose the mantra to the public or anyone who may not have the empowerment or permission to practice, and by disclosing the mantra intentionally or unintentionally is a form of breaking your Tantric Samaya vows to the lineage masters and Dharma protectors. 

Please consult your Guru or a qualified lineage master for Vajrayana practice! Should a devotee even want to start studying and contemplating the Vajrayana practice, then it is truly necessary to first have completed the preliminaries and to be certain and sure that Bodhicitta has arisen and developed in one’s mind.

Vajrayana features countless skillful and powerful methods which, if they are practiced in the proper way, can make the process of accumulation and purification incredibly swift and direct. It is absolutely necessary to have the pure motivation and to know that Vajrayana practice is not carried out to increase one’s own ego, power and self-interests.

Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

*Note

I do not own or infringe any copyright of the picture(s).

Picture(s) courtesy and credit to the rightful distributors and or studios.

Picture(s) is/are intended for editorial use only.

The Aspiration Prayer of Kuntuzangpo (Buddha Samantabhadra )

In the Dzogchen teachings, our true nature, that state of the Ground, is given the name the 'Primordial Buddha'. Sogyal Rinpoche writes, "[Kuntuzangpo] represents the absolute, naked, sky-like primordial purity of the nature of our mind".

He is depicted as a Buddha, sky-blue in colour, sitting in the vast expanse of space, and encircled by an aura of rainbow light. He is completely naked, meaning unstained by any trace of concept. His name, Kuntuzangpo in Tibetan, Samantabhadra in Sanskrit, means ‘always good', ‘always well’ or ‘unchanging goodness.’ What this signifies is that unchanging goodness, or fundamental goodness, is our ultimate nature.

In the closing verse of the amazing prayer it states:

‘During solar or lunar eclipses,

When clamor or earthquakes happen,

At the solstices, or at the turn of the year,

If we let ourselves arise as Samantabhadra

And recite this prayer within the hearing of all,

Through the aspiration of us yogic practitioners,

All sentient beings of the three realms

Will gradually become free from suffering

And then swiftly attain Buddhahood.

The prayer of Kuntuzangpo is a famous Dzogchen aspiration prayer from the Gongpa Zangthal. It is to be recited especially during a solar or lunar eclipse, an earthquake or the solstices.

This aspiration prayer comes from the Dzogchen tantra called the Tantra of the Great Perfection, which Shows the Penetrating Wisdom of Samantabhadra. In Tibetan, the short title of this tantra is Gongpa Zangthal Gyi Gyu, which means “The Tantra of Penetrating Wisdom” or “The Tantra of Transcendent Intention.

The Powerful Prayer of Aspiration

From the Tantra of the Great Perfection that Reveals the All-Penetrating Wisdom Mind of Samantabhadra

Revealed by Rigdzin Godem

Ho, nangsi khorde tamche kun

Ho, All that appears and exists, samsara and nirvana,

Zhi chik lam nyi drebu nyi

Has one ground, two paths and two forms of fruition,

Rik dang marik chotrul te

The magical displays of awareness and unawareness.

Kuntuzangpo monlam gyi

Through this, Samantabhadra’s prayer of aspiration,

Tamche choying podrang du

May all attain complete and perfect awakening,

Ngonpar dzok te tsang gya shok

Within the palace of dharmadhātu, the absolute sphere.

Kun gyi zhi ni dumajé

The basis of everything is uncompounded,

Rangjung long yang jo du me

A self-originating expanse, vast and inexpressible,

Khorde nyike ming me do

Beyond the names ‘saṃsara’ and ‘nirvaṇa,

Denyi rik na sangye te

This itself, when seen, is awakening.

Marik semchen khorwar khyam

But in their ignorance beings wander in saṃsara.

Kham sum semchen tamche kyi

May all sentient beings throughout the three realms

Jome zhi don rikpar shok

Realise the meaning of the ineffable ground

Kuntuzangpo nga yi kyang

I, Samantabhadra, know the ground’s reality,

Gyukyen mepa zhi yi don

Which is without cause or condition,

Denyi zhi la rangjung rik

It originates by itself within this very ground,

Chinang drokur kyon matak

Is unspoilt by perspective,1 supposition or denial,

Drenme munpé drib ma go

And unobscured by the darkness of unmindful delusion.

Dechir rangnang kyon mago

That which is self-manifest is thus without fault.

Rangrig so la nepa la

When abiding in genuine intrinsic awareness,

Si sum jik kyang ngang trakme

There is no fear, even at the triple world’s demise

Doyon nga la chakpame

Nor is there attachment to the five sensory delights.

Tokme shepa rangjung la

In self-originating awareness free of concepts,

Dope zuk dang duk nga me

There is neither solid form nor the five poisons.

Rigpe salcha magakpa

The unobstructed clarity of awareness

Ngowo chik la yeshe nga

Is one in essence and fivefold in wisdom.

Yeshe ngapo minpa le

Through the ripening of the five wisdoms,

Tokme sangye rik nga jung

The five original buddha families arise.

De le yeshe ta gyepe

And through wisdom’s further expansion

Sangye zhibchu tsanyi jung

The forty-two peaceful buddhas emerge.

Yeshe nga yi tsal sharwe

With the upsurge of fivefold wisdom’s power,

Traktung drukchu tampa jung

The sixty blood-drinking herukas appear.

Dechir zhi rik trul manyong

Thus, ground awareness has never known delusion.

Tokme sangye nga yinpe

I am the primordial buddha and therefore

Nga yi monlam tabpa yi

Through this, my prayer of aspiration,

Kham sum khorwe semchen gyi

May beings of saṃsara’s three realms

Rangjung rigpa ngoshe ne

Recognise self-originating awareness,

Yeshe chenpo ta gye shok

So that vast wisdom may be perfected.

Ngayi trulpa gyun miche

Continuously my emanations will appear

Jewa trak gya samye gye

In their many billions, beyond imagining,

Gangla gang dul natsok ton

Manifest in varied ways according to need.

Nga yi tukje monlam gyi

Through this, my compassionate aspiration,

Kham sum khorwé semchen kun

May all the beings of saṃsāra’s three realms

Rik druk ne ne tonpar shok

Escape their plight among the six classes.

Dangpo semchen trulpa nam

From the very first, since awareness does not dawn

Zhi la rigpa masharwe

For deluded beings within the ground,

Chiyang drenme tomme wa

They are entirely mindless and confused.

Deka marik trulpe gyu

This itself is unawareness, delusion’s cause.

De la he kyi gyalwa le

And then, as if out of a sudden daze,

Ngang trak shepa za zi gyu

There is anxiety and mental disquiet,

De le dakzhen drar dzin kye

From which notions of self and other and enmity appear.

Bakchak rimzhin tepa le

As this habitual tendency is then reinforced,

Khorwa luk su jukpa jung

Saṃsara unfolds in its regular progression.

De le nyonmong duk nga gye

Thus, mind’s afflictions, the five poisons, develop,

Duk nge le la gyün cheme

And actions born of these five poisons never end.

Dechir semchen trulpe zhi

Therefore, since the basis for beings’ delusion

Drenme marik yinpe chir

Is a lack of mindfulness, an absence of awareness,

Sangye nga yi monlam gyi

Through this, my aspiration as a buddha,

Kun gyi rigpa rang she shok

May all beings recognise their own awareness.

Ihenchik kyepe marikpa

The unawareness that is co-emergent

Shepa drenme yengpa yin

Is a state of mindlessness, distraction.

Kuntu takpe marikpa

The unawareness that designates

Dakzhen nyisu dzinpa yin

Is dualistic clinging to self and other.

lhenchik küntak marik nyi

These two, co-emergent and designating unawareness,

Semchen kun gyi trul zhi yin

Provide the basis for the delusion of all beings.

Sangye nga yi monlam gyi

Now through this, my aspiration as a Buddha,

Khorwe semchen tamche kyi

May the dark and murky gloom of mindlessness

Drenme tibpe munpa sang

Among all sentient beings in saṃsara be dispelled;

Nyi su dzinpé shepa dang

May their dualistic perceptions be purified;

Rigpe rang ngoshepar shok

And may they recognise their very own awareness.

Nyidzin lo ni tetsom te

A mind of dualistic clinging is one of doubt.

Zhenpa tramo kyepa le

From subtle attachment, once it has arisen,

Bakchak tukpo rimgyi te

Habitual tendencies gradually gain strength.

Ze nor go dang ne dang drok

Food, wealth, clothing, home and companions,

Doyon nga dang jampe nyen

The pleasures of the five senses, or dear relations

Yi ong chakpe dope dung

Whatever is attractive brings the torment of desire.

Dedak jikten trulpa tee

These are the delusions of the world.

Zungdzin le la ze tame

Actions based on dualistic clinging are unending.

Zhenpe drebu minpé tse

When the fruits of attachment come to ripen,

Kam chak dungwe yidak su

They bring birth as a preta tormented by desire.

Kye ne trekom ya re nga

How wretched are the pains of hunger and thirst,

Sangye nga yi monlam gyi

Now through this, my aspiration as a Buddha,

Dochak zhenpe semchen nam

May beings beset by craving and attachment

Dope dungwa chir mapang

Neither cast aside the torment of desire

Dochak zhenpa tsur malang

Nor pursue the craving of attachment.

Shepa rang sor lopa yi

But by allowing the mind to relax just as it is,

Rigpa rang so zin gyur ne

May they capture the natural state of awareness

Kuntok yeshe tobpar shok

And gain the wisdom of perfect discernment.

Chirol yul gyi nangwa la

Through the subtle stirrings of anxiety and fear

Jiktrak shepa tramo gyu

Towards the appearance of external objects

Dangwe bakchak tepa le

Habitual tendencies of aversion are reinforced,

Drar dzin dek so hrakpa kye

Opening the way to enmity, injury and slaughter.

Zhedang drebu minpe tse

When the fruits of aggression come to ripen,

Nyalwe tso sek duk re ngal

How harrowing will be the boilings and burnings of hell,

Sangye nga yi monlam gyi

Now through this, my aspiration as a Buddha,

Dro druk semchen tamche kyi

May all the sentient beings of the six realms

Zhedang drakpo kyepe tse

Whenever they are beset by intense aggression,

Panglang mija rang sor lo

Neither reject nor indulge it, but relax therein,

Rigpa rang so zin gyur ne

Capture the natural state of their own awareness,

Salwe yeshe tobpar shok

And gain the wisdom of lucid clarity.

Rangsem khengpar gyurpa la

When the mind grows conceited

Zhen la drensem mepe lo

It brings thoughts of rivalry and disdain,

Ngagyal drakpo sem kyepe

And the arising of intense pride

Dakzhen tabtso dukngal nyong

Leads to the suffering of quarrels and disputes.

Le de drebu minpe tse

When the fruits of such karma come to ripen

Po tung nyongwe lha ru kye

They bring birth as a deva subject to passage and fall.

Sangye nga yi monlam gyi

Now through this, my aspiration as a Buddha,

Khengsem kyepe semchen nam

May all sentient beings in whom conceit is born

Detse shepa rang sor lo

Relax their minds there and then,

Rigpa rang so zin gyur ne

Capture the natural state of their own awareness

Nyampa nyi kyi don tok shok

And realise the true meaning of equality

Nyidzin tepe bakchak kyi

Habitual tendencies of intense dualistic clinging

Dak to zhen mo zuk ku le

Bring about the pain of self-flattery and contempt,

Tabtso drensem tepa le

And by inflaming conflict, dispute and competition,

So cho lhamin ne su kye

Lead to birth in the asura realm of slaughter and mutilation,

Drebu nyalwe ne su tung

Which in turn results in descent to the domains of hell.

Sangye nga yi monlam gyi

Now through this, my aspiration as a buddha,

Drensem tabtso kyepa nam

May those in whom rivalry and antagonism take root

Drar dzin mija rang sor lo

Not regard them as enemies but relax there and then,

Shepa rang so zin gyur ne

Capture the natural state of their own awareness

Trinle tokme yeshe shok

And gain the wisdom of unimpeded activity.

Drenme tangnyom yengpa yi

Mindlessness, indifference, distraction,

Tib dang muk dang jepa dang

Dullness, drowsiness, oblivion,

Gyal dang lelo timukpe

Insensibility, laziness and stupidity

Drebu kyabme jolsong khyam

Result in helpless animal wandering.

Sangye nga yi monlam gyi

Now through this, my aspiration as a buddha,

Timuk jingpe munpa la

May the light of clear cognizance arise

Drenpa salwe dang sharwe

In those plunged into stupidity’s gloom,

Tokme yeshe tobpar shok

And may they gain wisdom free of thought.

 Kham sum semchen tamche kun

All sentient beings throughout the three realms

Kunzhi sangye nga dang nyam

Are equal to me, the buddha, in the ground of all,

Drenme trulpe zhi ru song

Yet for them it is but a base of mindless delusion.

Danta donme le la cho

And now they engage in meaningless pursuits,

Le druk milam trulpa dra

With sixfold karma as if deceived by a dream.

Nga ni sangye tokma yin

Yet I am the primordial buddha,

Dro druk trulpe dulwe chir

Guide to the six classes through my emanations.

Kuntuzangpo monlam gyi

Through this, Samantabhadra’s prayer of aspiration,

Semchen tamche malupa

May all sentient beings without exception

Cho kyi ying su tsang gya shok

Awaken within the dharmadhātu, the absolute sphere.

A ho

Aho

Chinche naljor tobchen gyi

Henceforth, whenever a powerful yogi,

trulme rigpa rangsal ne

With naturally clear, undeluded awareness,

Monlam tobchen di tabpe

Recites this powerful aspiration,

Di to semchen tamche kun

All sentient beings who hear it

Kyewa sum ne ngon tsang gya

Will awaken within the course of three lives.

Nyida za yi zinpa am

When Rāhu seizes the sun or moon,

Dra dang sayo jungwa am

Whenever the earth rumbles or quakes,

Nyima dok gyur lopo du

At the solstices or close of the year,

Rangnyi kuntuzangpor kye

Visualize yourself as Samantabhadra,

Kun gyi to sar di jo na

And chant this aloud so all may hear.

Kham sum semchen tamche la

Then all the beings of the three realms

Naljor de yi monlam gyi

Will, through the yogi’s prayer of aspiration,

Dukngal rimzhin drol ne kyang

Gradually be freed from their suffering

Ta ru sangye tobpar gyur

And ultimately awaken as a Buddha

This was extracted from the nineteenth chapter of the Tantra of the Great Perfection that Reveals the All-Penetrating Wisdom Mind of Samantabhadra, which teaches that through making a powerful prayer of aspiration all sentient beings cannot but awaken.

Dana (Donations for our Buddhist research and development) 

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?  

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in the year 2008, we had been effortlessly providing free distribution of Dharma posts and articles throughout the previous 13 years.  We have exceptionally constrained supports and do not receive subsidized or funding from people in general. 

Please help us and to develop our Dharma activities that will not only benefit you, but to all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us to enhance our work and to accomplish for a better and brighter prospect to come. 

Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

*Note

I do not own or infringe any copyright of the picture(s).

Picture(s) courtesy and credit to the rightful distributors and or studios.

Picture(s) is/are intended for editorial use only.