February 5, 2025 • 19 mins
Some verses you'll hear again and again.
Not a definitive list – there ain’t no such thing. But if you know these by heart and can join the recitation at the drop of a hat, you will achieve one great thing: you will look good!
The "Three Jewels" (I don't know who to credit - it's all over the 'net)
The Refuge formula:
Lama la kyab su chi o ‘I go for refuge to the lama.’
Sangye la kyab su chi o ‘I go for refuge to the Buddha.’
Chö la kyab su chi o ‘I go for refuge to the Dharma.’
Gendün la kyab su chi o ‘I go for refuge to the Sangha.’
Some words or phrases you might want to look up:
- Bodhicaryāvatāra
- Śāntideva
#Buddhism #Vajrayana #DoubleDorje #Refuge #Bodhicitta
Mark as Played
Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
(00:14):
Bread and butter, bread and butter sounds a bit boring, but we can keep going back to it. Hello dear listeners, thank you for listening in today to this episode of the Double Dorje Podcast podcast. I'm Alex Wilding. And today I thought it might be nice to look at some extremely common prayers.
These are prayers that it's really nice to know of by heart, partly because if you can join in their recitation at the drop of a hat, you will look as if you know what you're doing!
(00:43):
Before getting into the real stuff, the usual quick reminders. First, please pause if you will for a moment to like this episode. Even better to subscribe and better still to share it with your friends. And secondly,
I almost always do include some extra material such as words you might like to look up. These are never essential, but this week they'll be articularly helful, so if you don't find it on your listening platform, do take a look at Podbean where the episode is first hosted.
(01:15):
There is no definitive list of such prayers, so I have just picked a small enough number that learning them off by heart isn't too difficult and also they are sufficiently popular that, as far as I know and believe,
you'll find them in all various traditions of Tibetan Buddhism.
Well, I say that there is no definitive list. If you are attached to a well established and organised centre, that centre may well have printed up, in some relatively polished form, a number of the prayers that they use, in
(01:49):
precisely the version that they recite. That's great, of course. And if you are in that position, you should definitely get hold of that text and use it.
But don't be surprised when, at some other centre, the prayers used are different or that they are recognisably the same, but in a different version.
Like I said, they can pop up at various stages of a group sadhana, and if you can drop straight into the flow and start swimming, it not only does look good, but it's actually very helpful for your internal flow, so to speak.
(02:23):
In private you can use them at times such as when you wake up, you're waiting at a bus stop, and many many other occasions. So let's take a look at what they mean and how to chart them.
We'll start with refuge.
Taking refuge in the three jewels is, as many of you will know, the number one step in actually practising Buddhism. It's the gateway.
(02:51):
I don't want to come over all prescriptive and say
you must do this, you must do that, but I think it is fair to say that any and every Buddhist of whatever stripe should be able to recite a suitable version of the refuge prayer.
Most importantly, of course, it's in your heart that you take refuge in the three jewels.
(03:14):
Taking refuge formally is just an expression of that.
You can do this for that matter yourself, although when you have taken refuge formally with a preceptor or teacher, it does go up another notch.
In an earlier episode, actually I've just seen it was episode 28 about Karma, I referred to a book with the title of A Lamp Illuminating the Path to Liberation.
(03:44):
By Khenpo Gyaltsen.
I said the title as clearly as I could then because you can find it on the net as a pdf file, free to download, and that was pretty much the intention. I don't think it was done as any sort of profit making exercise.
This will give you some solid, if simple, rules about what, as people who have taken refuge, we are expected to avoid and what we are expected to observe, and briefly what the meaning of the three refuges is.
(04:17):
These are indeed the 3 Rs of Buddhism!
We go for refuge to the Buddha rather than gods or worldly sources of power. We go for refuge to the Dharma for our understanding. I'll just make a quick mention here that while the body of canonical Buddhist literature is enormous,
not to say ginormous, it's not a religion of the book, where one central text is held to be infallible.
(04:46):
Thirdly, we go for refuge to the Community rather than to companions who are a bad influence on us. Now there's a lot to unpack in these ideas, but that's not the subject of today's episode.
In addition to an understanding in our hearts, so to speak, and in addition to taking refuge as a more or less formal ceremony,
(05:11):
a beloved Buddhist practice is that of repeating a refuge formula again and again. And again. Perhaps three times, or perhaps going on and on and on. Back in the damp grey early spring of 1974,
at what was then called, Kham Tibetan House near Saffron Walden,
I remember sitting in the little tea room learning this, my first bit of proper Buddhist chant. The version I'm talking about in fact has four lines. The three refugees or three jewels remain three,
(05:45):
but as is in fact common in vajrayana Buddhism, the lama represents a combination of them all.
I'll start by looking at the words fairly closely. My guess is that the majority of refuge prayers just focus on the three jewels, but here we start with Lama la, which means to the lama or to the guru.
(06:10):
Chap means refuge while Chapsu makes for refuge.
Chi is to go and the O is something like the end of a sentence.
So our first line comes out as “Lama la kyab su chi o”. Well, excuse my pronunciation. It's a bit exaggerated, and it's not very good in the 1st place, but this means 'I go for refuge to the lama".
(06:35):
That's just one line, but the other three have the same structure, so there's not a lot to learn.
We just need to insert Sanjay, meaning Buddha in the place of Lama.
For the third line, we insert Cho meaning Dharma and in the fourth line we insert Gendun, meaning sangha. In the fourth line.
(06:58):
Putting this all together, we end up with this.
Lama la kyab su chi o, sangye la kyab su chi o, chö la kyab su chi o, gendün la kyab su chi o.
I will put these words in the comments for those who want to follow it up.
The tune that was used for this was also extremely simple. It's only got 2 notes and it goes something like this:
(07:22):
Lama la kyab su chi o, Sangye la kyab su chi o, Chö la kyab su chi o, Gendün la kyab su chi o
(08:00):
I used the wonders of technology there to fade out. You can yourself imagine this being done three times or however many, many, many you like.
Now refuge is something that we do for our own sake. It's the attitude that we set up as we set out on the path away from the cycle of suffering.
(08:31):
As is well known for the whole of Mahayana Buddhism, and for Vajrayana Buddhism, which is of course a part of Mahayana Buddhism,
This personal self-focused refuge is looked on as incomplete. It's OK, but it just doesn't go far enough, and it's complemented by the enlightened mind or enlightened attitude:
(08:56):
bodhicitta being the Sanskrit version or jangsem in Tibetan.
As we pass this point in the explanation, you should see a big flashing warning sign at the side of the road. Bodhicitta is an enormously complex term with a wide range of meanings, but here it has its usual relatively straightforward meaning, which is that of aiming at enlightenment in order to
(09:24):
be able to release all sentient beings from the cycle of suffering. This thought is so important that refuge and bodhichitta are often rolled into one prayer. So now let's look at a very common version of that.
I think it may be the most common version, which is why I thought to include it here, but I can't claim to be widely enough read to be absolutely certain, so here is the one I know.
(09:53):
The first line goes Sangye choe dang tsog kyi chog nam la.
You might perhaps already recognise a couple of these words, Sangye for Buddha, choe for Dharma and tsog, which means assembly, and here refers to the Sangha, chog being supreme.
Nam is a pluralising syllable, and la means to, so we have to the Buddha, the Dhama and the supreme sangha
(10:22):
The chant continues Jangchub bardu dagni khyabsu chi, where Jangchub means enlightenment, while bardu means until, You might note the connection there with the famous bardo,
which means in between between now and attaining enlightenment. The dagni is mainly grammatical, meaning that this is something that I do, while we met khyapsuchi above, meaning going for refuge. So this all adds up to.
(10:51):
I go for refuge until enlightenment is reached.
On the third line
we have Daggi Jinso gyi pei sonam kyi. Daggi effectively has the meaning of by me and jinso equates to generosity and so forth.
Why do we say so forth? Because generosity is the first of the famous 6 liberating virtues. So altogether we have:
(11:17):
Through the merit of practising the liberating virtues.
On the fourth line, we then have Dro la phen chir sangye drup par shog. Dro la is to or for sentient beings. Phen chir is for their benefit. Sanjgye, I hope you do recognise by now, meaning Buddha or Buddhahood and drub par shog gives us the sense of may be attained,
(11:41):
or may it be attained.
This line then adds up to may I attain Buddhahood for the benefit of all beings!
The first two lines therefore are lines for personal refuge, the second two lines for bodhichitta, and the whole set of four lines - which I think is what we call a quatrain to be fancy - then comes out as:
(12:05):
To the Buddha, the Dhama and the Supreme Sangha, I go for refuge until enlightenment is reached. Through the merit of practising the liberating virtues, may I attain Buddhahood for the benefit of all beings.
Once again, I'm going to torture you with a tune which once again is really rather simple.
Here we go (12:28):
Sangye choe dang tsog kyi chog nam la, Jangchub bardu dagni khyabsu chi,
Daggi Jinso gyi pei sonam kyi, Dro la phen chir sangye drup par shog.
(12:59):
Once again, I have used this magic technology in my computer to fade that out and save you a bit of time. It would be very normal in reality to sing this three times very close to the beginning of a formal practise.
Bodhicitta is so important that, unsurprisingly, it also has its own very, very popular verse.
(13:27):
The verse comes from the Bodhicaryāvatāra, which is a famous, famous, famous work by Shantideva, dating to the beginning of the 8th century. To the best of my knowledge, this verse is happily chanted by all schools of Tibetan Buddhism.
Here we go.
Jangchu semchog rinpoche means may the supreme mind of enlightenment.
Ma kye pa nam kye gyur chig (13:52):
be born, where it has not been born before.
Kyepa nyampa mepa yang (13:59):
where it has already developed, may it not reduce. Gong nay gong du phel war shok
I think I've probably done enough word for word explanation for one episode, so here is simply a tune for this one.
(14:21):
Jangchu semchog rinpoche, Ma kye pa nam kye gyur chig, Kyepa nyampa mepa yang, Gong nay gong du phel war shok
(14:44):
Once again, three times would be normal, but once is enough for now.
A verse that often comes up in similar positions quite often in the introductory stages of a liturgical practise is one that speaks of the four immeasurable virtues, namely loving kindness, compassion, sympathetic joy, and equanimity.
(15:05):
Again, a huge amount to unpack about what those four are, but this is not the episode to do that.
This verse starts with Semchen tamche, and goes on, but I'm not going to cover this one here because, even in my own little snapshot of experience, I've come across at least three versions.
(15:27):
So you need to check with whatever text you might actually be using or with whatever the people at your Buddhist centre - always assuming you have one, of course, lots of us don't - whatever version they are using.
There is, however, a four line verse often used at the end of practises and well worth knowing.
(15:49):
Here we need to understand that it has a placeholder which, I'm going to call XXXX, standing for four syllables that name the practise concerned.
It's essential at the end of any practise whatsoever to dedicate the merit to all sentient beings, and that's the purpose of this verse.
(16:11):
Here is one version. It's the one I've heard most often, but I do know there are many versions and others may be popular in other circles.
First, as one of my dreadful stabs at pronouncing the Tibetan,
Gewa diyi nyurdu dag, X X X X drupgyur nay, Drowa chigkyang malu pa, Deyi sala go par shog
meaning (16:39):
By this virtue, may I quickly attain the state of XXXX and then lead every sentient being without exception to that level.
It is, as you have no doubt spotted, the first four syllables of the second line that can be swapped around for the purposes of different practises. So here it is with Orgyen Pema, a name for Guru Rinpoche.
(17:04):
Gewa diyi nyurdu dag
, Orgyen Pema drupgyur nay, Drowa chigkyang malu pa, Deyi sala go par shog.
(17:32):
By this virtue, may I quickly attain the state of Orgyen Pema, and then lead every sentient being without exception to that level.
For a number of reasons, some of them probably just tradition, but it also is highly appropriate, verses like this are more often recited just once when we get to the end of the practise.
At the end of a Chenrezi practise, what you might hear is (17:54):
Chen Re Zi Wang drupgyur nay for that second line.
The thing here is that Chenrezi only has three syllables, so to fit the rhythm, Wang, meaning something like powerful, is tacked on as an honorific adjective for Chenrezi.
(18:22):
The merit of many, many other practises can be dedicated in this way. All that's necessary is to give it a four syllable name. So there you have it for this week. I can only hope that you find that these things help you in one way or another.
They might help you to feel more comfortable in a group practise, but they are also powerful when you chant them on your own.
And I hope that they are short enough that they are not too difficult to learn.
So once more,
please, please remember to share, subscribe like and remember:
(18:58):
Sangye choe dang tsog kyi chog nam la, Jangchub bardu dagni khyabsu chi, Daggi Jinso gyi pei sonam kyi, Dro la phen chir sangye drup par shog. 104 00:19:05,000 --> ,000 Bye.
Bread and butter, bread and butter sounds a bit boring, but we can keep going back to it. Hello dear listeners, thank you for listening in today to this episode of the Double Dorje Podcast podcast. I'm Alex Wilding. And today I thought it might be nice to look at some extremely common prayers.
These are prayers that it's really nice to know of by heart, partly because if you can join in their recitation at the drop of a hat, you will look as if you know what you're doing!
(00:43):
Before getting into the real stuff, the usual quick reminders. First, please pause if you will for a moment to like this episode. Even better to subscribe and better still to share it with your friends. And secondly,
I almost always do include some extra material such as words you might like to look up. These are never essential, but this week they'll be articularly helful, so if you don't find it on your listening platform, do take a look at Podbean where the episode is first hosted.
(01:15):
There is no definitive list of such prayers, so I have just picked a small enough number that learning them off by heart isn't too difficult and also they are sufficiently popular that, as far as I know and believe,
you'll find them in all various traditions of Tibetan Buddhism.
Well, I say that there is no definitive list. If you are attached to a well established and organised centre, that centre may well have printed up, in some relatively polished form, a number of the prayers that they use, in
(01:49):
precisely the version that they recite. That's great, of course. And if you are in that position, you should definitely get hold of that text and use it.
But don't be surprised when, at some other centre, the prayers used are different or that they are recognisably the same, but in a different version.
Like I said, they can pop up at various stages of a group sadhana, and if you can drop straight into the flow and start swimming, it not only does look good, but it's actually very helpful for your internal flow, so to speak.
(02:23):
In private you can use them at times such as when you wake up, you're waiting at a bus stop, and many many other occasions. So let's take a look at what they mean and how to chart them.
We'll start with refuge.
Taking refuge in the three jewels is, as many of you will know, the number one step in actually practising Buddhism. It's the gateway.
(02:51):
I don't want to come over all prescriptive and say
you must do this, you must do that, but I think it is fair to say that any and every Buddhist of whatever stripe should be able to recite a suitable version of the refuge prayer.
Most importantly, of course, it's in your heart that you take refuge in the three jewels.
(03:14):
Taking refuge formally is just an expression of that.
You can do this for that matter yourself, although when you have taken refuge formally with a preceptor or teacher, it does go up another notch.
In an earlier episode, actually I've just seen it was episode 28 about Karma, I referred to a book with the title of A Lamp Illuminating the Path to Liberation.
(03:44):
By Khenpo Gyaltsen.
I said the title as clearly as I could then because you can find it on the net as a pdf file, free to download, and that was pretty much the intention. I don't think it was done as any sort of profit making exercise.
This will give you some solid, if simple, rules about what, as people who have taken refuge, we are expected to avoid and what we are expected to observe, and briefly what the meaning of the three refuges is.
(04:17):
These are indeed the 3 Rs of Buddhism!
We go for refuge to the Buddha rather than gods or worldly sources of power. We go for refuge to the Dharma for our understanding. I'll just make a quick mention here that while the body of canonical Buddhist literature is enormous,
not to say ginormous, it's not a religion of the book, where one central text is held to be infallible.
(04:46):
Thirdly, we go for refuge to the Community rather than to companions who are a bad influence on us. Now there's a lot to unpack in these ideas, but that's not the subject of today's episode.
In addition to an understanding in our hearts, so to speak, and in addition to taking refuge as a more or less formal ceremony,
(05:11):
a beloved Buddhist practice is that of repeating a refuge formula again and again. And again. Perhaps three times, or perhaps going on and on and on. Back in the damp grey early spring of 1974,
at what was then called, Kham Tibetan House near Saffron Walden,
I remember sitting in the little tea room learning this, my first bit of proper Buddhist chant. The version I'm talking about in fact has four lines. The three refugees or three jewels remain three,
(05:45):
but as is in fact common in vajrayana Buddhism, the lama represents a combination of them all.
I'll start by looking at the words fairly closely. My guess is that the majority of refuge prayers just focus on the three jewels, but here we start with Lama la, which means to the lama or to the guru.
(06:10):
Chap means refuge while Chapsu makes for refuge.
Chi is to go and the O is something like the end of a sentence.
So our first line comes out as “Lama la kyab su chi o”. Well, excuse my pronunciation. It's a bit exaggerated, and it's not very good in the 1st place, but this means 'I go for refuge to the lama".
(06:35):
That's just one line, but the other three have the same structure, so there's not a lot to learn.
We just need to insert Sanjay, meaning Buddha in the place of Lama.
For the third line, we insert Cho meaning Dharma and in the fourth line we insert Gendun, meaning sangha. In the fourth line.
(06:58):
Putting this all together, we end up with this.
Lama la kyab su chi o, sangye la kyab su chi o, chö la kyab su chi o, gendün la kyab su chi o.
I will put these words in the comments for those who want to follow it up.
The tune that was used for this was also extremely simple. It's only got 2 notes and it goes something like this:
(07:22):
Lama la kyab su chi o, Sangye la kyab su chi o, Chö la kyab su chi o, Gendün la kyab su chi o
(08:00):
I used the wonders of technology there to fade out. You can yourself imagine this being done three times or however many, many, many you like.
Now refuge is something that we do for our own sake. It's the attitude that we set up as we set out on the path away from the cycle of suffering.
(08:31):
As is well known for the whole of Mahayana Buddhism, and for Vajrayana Buddhism, which is of course a part of Mahayana Buddhism,
This personal self-focused refuge is looked on as incomplete. It's OK, but it just doesn't go far enough, and it's complemented by the enlightened mind or enlightened attitude:
(08:56):
bodhicitta being the Sanskrit version or jangsem in Tibetan.
As we pass this point in the explanation, you should see a big flashing warning sign at the side of the road. Bodhicitta is an enormously complex term with a wide range of meanings, but here it has its usual relatively straightforward meaning, which is that of aiming at enlightenment in order to
(09:24):
be able to release all sentient beings from the cycle of suffering. This thought is so important that refuge and bodhichitta are often rolled into one prayer. So now let's look at a very common version of that.
I think it may be the most common version, which is why I thought to include it here, but I can't claim to be widely enough read to be absolutely certain, so here is the one I know.
(09:53):
The first line goes Sangye choe dang tsog kyi chog nam la.
You might perhaps already recognise a couple of these words, Sangye for Buddha, choe for Dharma and tsog, which means assembly, and here refers to the Sangha, chog being supreme.
Nam is a pluralising syllable, and la means to, so we have to the Buddha, the Dhama and the supreme sangha
(10:22):
The chant continues Jangchub bardu dagni khyabsu chi, where Jangchub means enlightenment, while bardu means until, You might note the connection there with the famous bardo,
which means in between between now and attaining enlightenment. The dagni is mainly grammatical, meaning that this is something that I do, while we met khyapsuchi above, meaning going for refuge. So this all adds up to.
(10:51):
I go for refuge until enlightenment is reached.
On the third line
we have Daggi Jinso gyi pei sonam kyi. Daggi effectively has the meaning of by me and jinso equates to generosity and so forth.
Why do we say so forth? Because generosity is the first of the famous 6 liberating virtues. So altogether we have:
(11:17):
Through the merit of practising the liberating virtues.
On the fourth line, we then have Dro la phen chir sangye drup par shog. Dro la is to or for sentient beings. Phen chir is for their benefit. Sanjgye, I hope you do recognise by now, meaning Buddha or Buddhahood and drub par shog gives us the sense of may be attained,
(11:41):
or may it be attained.
This line then adds up to may I attain Buddhahood for the benefit of all beings!
The first two lines therefore are lines for personal refuge, the second two lines for bodhichitta, and the whole set of four lines - which I think is what we call a quatrain to be fancy - then comes out as:
(12:05):
To the Buddha, the Dhama and the Supreme Sangha, I go for refuge until enlightenment is reached. Through the merit of practising the liberating virtues, may I attain Buddhahood for the benefit of all beings.
Once again, I'm going to torture you with a tune which once again is really rather simple.
Here we go (12:28):
Sangye choe dang tsog kyi chog nam la, Jangchub bardu dagni khyabsu chi,
Daggi Jinso gyi pei sonam kyi, Dro la phen chir sangye drup par shog.
(12:59):
Once again, I have used this magic technology in my computer to fade that out and save you a bit of time. It would be very normal in reality to sing this three times very close to the beginning of a formal practise.
Bodhicitta is so important that, unsurprisingly, it also has its own very, very popular verse.
(13:27):
The verse comes from the Bodhicaryāvatāra, which is a famous, famous, famous work by Shantideva, dating to the beginning of the 8th century. To the best of my knowledge, this verse is happily chanted by all schools of Tibetan Buddhism.
Here we go.
Jangchu semchog rinpoche means may the supreme mind of enlightenment.
Ma kye pa nam kye gyur chig (13:52):
be born, where it has not been born before.
Kyepa nyampa mepa yang (13:59):
where it has already developed, may it not reduce. Gong nay gong du phel war shok
I think I've probably done enough word for word explanation for one episode, so here is simply a tune for this one.
(14:21):
Jangchu semchog rinpoche, Ma kye pa nam kye gyur chig, Kyepa nyampa mepa yang, Gong nay gong du phel war shok
(14:44):
Once again, three times would be normal, but once is enough for now.
A verse that often comes up in similar positions quite often in the introductory stages of a liturgical practise is one that speaks of the four immeasurable virtues, namely loving kindness, compassion, sympathetic joy, and equanimity.
(15:05):
Again, a huge amount to unpack about what those four are, but this is not the episode to do that.
This verse starts with Semchen tamche, and goes on, but I'm not going to cover this one here because, even in my own little snapshot of experience, I've come across at least three versions.
(15:27):
So you need to check with whatever text you might actually be using or with whatever the people at your Buddhist centre - always assuming you have one, of course, lots of us don't - whatever version they are using.
There is, however, a four line verse often used at the end of practises and well worth knowing.
(15:49):
Here we need to understand that it has a placeholder which, I'm going to call XXXX, standing for four syllables that name the practise concerned.
It's essential at the end of any practise whatsoever to dedicate the merit to all sentient beings, and that's the purpose of this verse.
(16:11):
Here is one version. It's the one I've heard most often, but I do know there are many versions and others may be popular in other circles.
First, as one of my dreadful stabs at pronouncing the Tibetan,
Gewa diyi nyurdu dag, X X X X drupgyur nay, Drowa chigkyang malu pa, Deyi sala go par shog
meaning (16:39):
By this virtue, may I quickly attain the state of XXXX and then lead every sentient being without exception to that level.
It is, as you have no doubt spotted, the first four syllables of the second line that can be swapped around for the purposes of different practises. So here it is with Orgyen Pema, a name for Guru Rinpoche.
(17:04):
Gewa diyi nyurdu dag
, Orgyen Pema drupgyur nay, Drowa chigkyang malu pa, Deyi sala go par shog.
(17:32):
By this virtue, may I quickly attain the state of Orgyen Pema, and then lead every sentient being without exception to that level.
For a number of reasons, some of them probably just tradition, but it also is highly appropriate, verses like this are more often recited just once when we get to the end of the practise.
At the end of a Chenrezi practise, what you might hear is (17:54):
Chen Re Zi Wang drupgyur nay for that second line.
The thing here is that Chenrezi only has three syllables, so to fit the rhythm, Wang, meaning something like powerful, is tacked on as an honorific adjective for Chenrezi.
(18:22):
The merit of many, many other practises can be dedicated in this way. All that's necessary is to give it a four syllable name. So there you have it for this week. I can only hope that you find that these things help you in one way or another.
They might help you to feel more comfortable in a group practise, but they are also powerful when you chant them on your own.
And I hope that they are short enough that they are not too difficult to learn.
So once more,
please, please remember to share, subscribe like and remember:
(18:58):
Sangye choe dang tsog kyi chog nam la, Jangchub bardu dagni khyabsu chi, Daggi Jinso gyi pei sonam kyi, Dro la phen chir sangye drup par shog. 104 00:19:05,000 --> ,000 Bye.
Popular Podcasts
Dateline NBC
Current and classic episodes, featuring compelling true-crime mysteries, powerful documentaries and in-depth investigations. Follow now to get the latest episodes of Dateline NBC completely free, or subscribe to Dateline Premium for ad-free listening and exclusive bonus content: DatelinePremium.com
24/7 News: The Latest
The latest news in 4 minutes updated every hour, every day.
Therapy Gecko
An unlicensed lizard psychologist travels the universe talking to strangers about absolutely nothing. TO CALL THE GECKO: follow me on https://www.twitch.tv/lyleforever to get a notification for when I am taking calls. I am usually live Mondays, Wednesdays, and Fridays but lately a lot of other times too. I am a gecko.