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“My body, my heart, my brain, my organs, my mind…which one is exactly me? My name, my title, my experience…which one is exactly me?
The body has so many pieces. Which one is exactly you? The head, the heart, the limbs? And they’re changing, getting older.
And in the end—particles. And one particle has subatomic particles. Which one is exactly you?
In the end, it loses meaning. Yet: not nothing. You are experiencing.
So please now rest your mind in ‘cannot find.’”
—Yongey Mingyur Rinpoche

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The State of Effortless Being
* When there is no attachment to duality, the view of reality is effortless.
* When there is no attachment to lethargy, restlessness and mindless diversion, meditation is effortless.
* When attachment to mundane concerns is dissolved, spontaneous action is effortless.
* When the mind is cleansed of its mental defilement, experience is effortless.
* When the mind is separated from affliction, it is effortless to reside in the pure consciousness of dharmakaya (the non-dualistic primordial mind).
* When affection for partiality is removed, compassion is effortless.
* When propensity to clinging is eliminated from the mind, generosity is effortless.
* When recognizing all worldly pursuits to be illusory, appreciation of life is effortless.
* When your action is free of conceit and arrogance, your daily undertaking is effortless.
* When you do not live in accordance to mundane concerns, choice of livelihood is effortless.
* When you no longer engage in inter-personal rivalry, relationship with others is effortless.
* When you no longer engage in immature, egocentric conduct, the state of your being is effortless.
* When in attendance of a Noble Guru who is the embodiment of compassion and wisdom, one’s state of being is effortless.
* When you recognize the essence of enlightenment is present in all sentient beings, it is effortless to develop familial affection towards them.
* When you have succeeded in abandoning attachment, whatever you do becomes effortless.
* When relative truth and ultimate truth become one, it is effortless to realize pure happiness.
* When recognizing visions and sounds to be illusory, it is effortless to dissolve suffering.
* When realizing your true nature, it is effortless to avoid exertion and conflicts.
* When recognizing thoughts as phenomena of the mind, it is effortless to use any object for meditation.

Ten Failings of being Unsuccessful in Dharma Practice
* If you do not examine all the instructions thoroughly, through the keen view of a garuda bird soaring in the skies, you will have the failing of not knowing for certain where your practice may lead to.
* If you do not gain confidence, through putting the instructions into practice, you will have the failing of being unable to incorporate the perspective of the instructions with the actions of actual practice.
* If you do not know how to practice by means of samadhi (tranquil meditative absorption), you will not attain penetrating insight of the dharmata (innate nature of phenomena and mind).
* If you do not practice in accordance to the instructions, you will not know how to practice and liberate all phenomena in your nature.
* If you do not advance gradually, through the Vajrayana instructions, you will generate samsaric consequences instead of being able to cultivate the purity needed for tantric practice.
* If you do not maintain your discipline in accordance to the sacred pledge, you will plant negative karmic seeds of an unsatisfactory future.
* If you do not redeem yourself through Dharma practice, becoming well versed with all its aspects, you will not experience the benefit of Dharma.
* If you do not adopt analytical practice to evaluate all sources of learning, you will not be able to discern the uniqueness of different schools.
* If you do not integrate the individual uniqueness of different schools into one single stream of spontaneous cognition, you will not understand that all teachings are of one flavor.
* If you do not attain illustriousness in knowledge, understanding clearly and distinctly the meaning of all teachings, you will not gain realization of the Dharma.

Ten Signs of Having Practiced the Dharma
* It is the sign of having realized the natural state of pure awareness, if you can put all mental deliberation to rest.
* It is the sign that the oral transmission from the Spiritual Guru has become effective, if the discriminating awareness wisdom manifests without partiality.
* It is the sign you have generated devotion to your Spiritual Guru, if you perceive your Guru as a manifestation of Buddha.
* It is the sign that the lineage of the siddhas (the attainment resulting from Dharma practice) is intact, if you continue to receive blessings of beneficial conditions.
* It is the sign that you have accomplished the full potential of discriminating awareness, if you can continually adjust the boundaries of your awareness with ease.
* It is the sign that you have attained the essence of prana-mind (energy of pure consciousness), if you do not feel exhausted in spite of continuous practicing through day and night.
* It is the sign that you have attained the essence of meditation, if there is no variance in discriminating awareness, whether you appear to be practising or not practicing.
* It is the sign that you are able to perceive the manifestation of form, as a tool to assist your advancement on the path to enlightenment, if you can maintain the awareness of dharmata (innate nature of phenomena and mind), regardless of whatever thought or form may appear to you.
* It is the sign that you have the spontaneous ability to subdue the five poisons (anger, ignorance, pride, desire, envy), if they do not arise in your mind, or even if they do, are instantly rendered harmless.
* It is the sign that you have understood impermanence as being the stamp of samsara, if you are unhindered by suffering and obstacles.

Advice from Guru Rinpoche
Guru Rinpoche (Precious Guru), in his emanation as Padmasambhava (the Lotus-Born One), was born under miraculous circumstances in Northern Kashmir in the 8th century C.E. His birth was foretold by the Buddha Shakyamuni who referred to Guru Rinpoche as a ‘Buddha of Extraordinary Skill’. Padmasambhava is renowned for his ability to subdue demonic forces and to transform unwholesome activities into Dharma activities wherever his emanation appears. His compassion to help others took him to Tibet, Mongolia, China, Nepal, and all over the world, where he is known by the names of his different manifestations: Padmasambhava, Padmakara, Tsokyi Dorje, Padma Gyalpo, Shakya Senge, Nyima Odzer, Loden Chogsed, Senge Dradog, Dombi Heruka, and Dorje Drolod.
 As the lineage forefather of Tibetan Buddhism, Guru Rinpoche founded the first monastery Samye in Tibet (775CE). Before leaving Tibet, Guru Rinpoche, being aware of the afflictive effect of the kaliyuga (age of decadence) on sentient beings - which causes them to become timid, fearful and bewildered, as a result of the degeneration of life span, environment, perceptions, faculties and increase of negative emotions - prophesied the coming of 108 tertons (treasure revealers). Every terton will appear at a designated time in the future to uncover a specific terma (hidden treasure of Dharma) concealed expressly by Guru Rinpoche for such time when adversity and trying situations abound. Each terma is deposited in either earthly material or in the subtle mind-stream of the terton. The above teaching was given by Guru Rinpoche during his stay in Tibet.
Advice from the Lotus-Born: A Collection of Padmasambhava's Advice to the Dakini Yeshe Tsogyal and Other Close Disciples

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