(1) For the one who is sincerely devoted to the religious life, it is
the same whether they refrain from worldly activities or not. [1]
[1] That is to say, as the Bhagavad Gita teaches, for one who is
sincerely devoted to the religious life and is wholly free from
attachment to the fruits of his actions in the world, it is the
same whether they refrain from worldly activities or not,
inasmuch as such disinterestedness produces no karmic results.
(2) For the one who has realized the transcendental nature of
mind, it is the same whether they meditate or not. [1]
[1] The goal of yogic meditation is to realize that only mind is
real, and that the true (or primordial) state of mind is that
state of mental quiescence, devoid of all thought-processes,
which is experienced in the highest samadhi; and, once this goal
is attained, meditation has fulfilled its purpose and is no
longer necessary.
(3) For the one who is freed from attachment to worldly
luxuries, it is the same whether they practice asceticism or not.
(4) For the one who has realized Reality, it is the same whether
they dwell on an isolated hill-top in solitude or wander hither
and thither [as a bhikshu].
(5) For the one who has attained the mastery of his mind, it
is the same whether they partake of the pleasures of the world
or not.
(6) For the one who is endowed with the fullness of compassion,
it is the same whether they practice meditation in solitude or
work for the good of others in the midst of society.
(7) For the one whose humility and faith [with respect to his
guru] are unshakable, it is the same whether they dwell with
their guru or not.
(8) For the one who understands thoroughly the teachings
which they have received, it is the same whether they meet with
good fortune or with bad fortune.
(9) For the one who has given up the worldly life and taken
to the practice of the Spiritual truth, it is the same whether
he observes conventional codes of conduct or not. [1]
[1] In all his relationships with human society, the yogin is free to
follow conventional usages or not. What the multitude consider
moral he may consider immoral, and vice versa. (See Milarepa's
song concerning what is shameful and what is not, pp. 226-7, of
Tibet's Great Yogi Milarepa.)
(10) For the one who has attained the Sublime Wisdom, it is
the same whether they are able to exercise miraculous powers
or not.
These are The Ten Equal Things.
