نیم لحظه مدرکاتم شام و غدو ** هیچ خالی نیست زین اثبات و محو 3335
Never for (even) half a wink at eve or morn are my ideas exempt from this (process of) imprinting (on the mind) and obliterating.
کوزه‌گر با کوزه باشد کارساز ** کوزه از خود کی شود پهن و دراز
The potter works at the pot to fashion it: how should the pot become broad and long of itself?
چوب در دست دروگر معتکف ** ورنه چون گردد بریده و متلف
The wood is kept constantly in the carpenter's hand: else how should it be hewn and put into right shape?
جامه اندر دست خیاطی بود ** ورنه از خود چون بدوزد یا درد
The garment (while being made) is in the hands of a tailor: else how should it sew and cut of itself?
مشک با سقا بود ای منتهی ** ورنه از خود چون شود پر یا تهی
The water-skin is with the water-carrier, O adept: else how should it become full or empty by itself?
هر دمی پر می‌شوی تی می‌شوی ** پس بدانک در کف صنع ویی 3340
You are being filled and emptied at every moment: know, then, that you are in the hand of His working.
چشم‌بند از چشم روزی کی رود ** صنع از صانع چه سان شیدا شود
On the Day when the eye-bandage falls from the eye, how madly will the work be enamoured of the Worker!
چشم‌داری تو به چشم خود نگر ** منگر از چشم سفیهی بی‌خبر
(If) you have an eye, look with your own eye: do not look through the eye of an ignorant fool.
گوش داری تو به گوش خود شنو ** گوش گولان را چرا باشی گرو
(If) you have an ear, hearken with your own ear: why be dependent on the ears of blockheads?
بی ز تقلیدی نظر را پیشه کن ** هم برای عقل خود اندیشه کن
Make a practice of seeing (for yourself) without blindly following any authority: think in accordance with the view of your own reason.
دیدن خوارزمشاه رحمه الله در سیران در موکب خود اسپی بس نادر و تعلق دل شاه به حسن و چستی آن اسپ و سرد کردن عمادالملک آن اسپ را در دل شاه و گزیدن شاه گفت او را بر دید خویش چنانک حکیم رحمةالله علیه در الهی‌نامه فرمود چون زبان حسد شود نخاس یوسفی یابی از گزی کرباس از دلالی برادران یوسف حسودانه در دل مشتریان آن چندان حسن پوشیده شد و زشت نمودن گرفت کی و کانوا فیه من الزاهدین
How the Khwárizmsháh, may God have mercy upon him, while riding for pleasure, saw an exceedingly fine horse in his cavalcade; and how the king's heart fell in love with the beauty and elegance of the horse; and how the ‘Imádu ’l-Mulk caused the horse to appear undesirable to the king; and how the king preferred his (the ‘Imádu ’l-Mulk's) word to his own sight, as the Hakím (Saná’í), may God have mercy upon him, has said in the Iláhí-náma: “When the tongue of envy turns slave-dealer (salesman), you may get a Joseph for an ell of linen.” Owing to the envious feelings of Joseph's brethren when they acted as brokers (in selling him), (even) such a great beauty (as his) was veiled from the heart (perception) of the buyers and he began to seem ugly (to them), for “they (his brethren) were setting little value on him.”