چونک از هستی خود او دور شد ** منتهای کار او محمود بد
(Yet ’twas only) because he was far removed from his (self-) existence, (that) the end of his affair was praiseworthy.
زان قوی‌تر بود تمکین ایاز ** که ز خوف کبر کردی احتراز
The steadfastness of Ayáz was all the firmer forasmuch as he was taking (those) precautions in fear of arrogance.
او مهذب گشته بود و آمده ** کبر را و نفس را گردن زده
He had been purified, and he had come and smitten the neck of (had beheaded) arrogance and selfishness.
یا پی تعلیم می‌کرد آن حیل ** یا برای حکمتی دور از وجل 240
He was practising these devices either for the purpose of instructing (others) or for the sake of some principle of wisdom far removed from fear;
یا که دید چارقش زان شد پسند ** کز نسیم نیستی هستیست بند
Or (perhaps) the sight of his rustic shoon pleased him because (self-)existence is a shutter against the breeze of not-being,
تا گشاید دخمه کان بر نیستیست ** تا بیاید آن نسیم عیش و زیست
(And he looked at them) in order that the charnel-house which is (built) on not-being might open, and that he might feel the breeze of vitality and life.
ملک و مال و اطلس این مرحله ** هست بر جان سبک‌رو سلسله
The wealth and riches and silks of this travellers' halt are a chain on the light-footed spirit.
سلسله‌ی زرین بدید و غره گشت ** ماند در سوراخ چاهی جان ز دشت
The spirit espied the golden chain and was beguiled: it remained in the hole of a dungeon (far) from the open country.
صورتش جنت به معنی دوزخی ** افعیی پر زهر و نقشش گل رخی 245
Its (the world's) appearance is (that of) Paradise, (but) in reality it is a hell; it is a viper full of venom, though its figure is (that of) a rose-cheeked (beauty).
گرچه مؤمن را سقر ندهد ضرر ** لیک هم بهتر بود زانجا گذر
Although Hell-fire does no injury to the true believer, yet ’tis still better to pass on from that place (and leave it behind).