نکته‌ای زان شرح گوید اوستاد ** تا شناسی علم او را مستزاد
The teacher explains a nice point in order that you may recognise that his knowledge exceeds (those limits);
ور بگویی خود همینش بود و بس ** دورت اندازد چنانک از ریش خس 2120
And if you say, “This is all (the knowledge) he has,” he will cast you far (from him) as sticks and straws (are cast) from the beard.
ای ایاز اکنون بیا و داده ده ** داد نادر در جهان بنیاد نه
“Now come, O Ayáz, and deal justice: lay the foundation of a rare justice in the world.
مجرمانت مستحق کشتن‌اند ** وز طمع بر عفو و حلمت می‌تنند
Those who have sinned against thee deserve to be killed, but in hope (of escaping death) they are attending (waiting upon) thy pardon and forbearance,
تا که رحمت غالب آید یا غضب ** آب کوثر غالب آید یا لهب
To see whether mercy will prevail or wrath, whether the water of Kawthar will prevail or the flames (of Hell).”
از پی مردم‌ربایی هر دو هست ** شاخ حلم و خشم از عهد الست
From the (ancient) Covenant of Alast (until now) both (these) boughs, (namely) forbearance and anger, are in existence for the purpose of carrying men (up to God).
بهر این لفظ الست مستبین ** نفی و اثباتست در لفظی قرین 2125
Hence the perspicuous word Alast is (a case of) negation and affirmation joined in one word,
زانک استفهام اثباتیست این ** لیک در وی لفظ لیس شد قرین
Because this (Alast) is an affirmative question, but (nevertheless) the word laysa is buried in it.
ترک کن تا ماند این تقریر خام ** کاسه‌ی خاصان منه بر خوان عام
Leave off, and let this exposition remain incomplete: do not lay the bowl for the elect on the table of the vulgar.
قهر و لطفی چون صبا و چون وبا ** آن یکی آهن‌ربا وین که‌ربا
(’Tis) a wrath and a mercy like the zephyr (sabá) and the plague (wabá): the former is (like) the iron-attracting (magnet) and the latter (like) the straw attracting (amber).