تن چو با برگست روز و شب از آن ** شاخ جان در برگ‌ریزست و خزان
When the body is in leaf (well-furnished), on that account by day and night the bough, (which is) the soul, is shedding its leaves and is in autumn.
برگ تن بی‌برگی جانست زود ** این بباید کاستن آن را فزود 145
The leafage (flourishing state) of the body is the leaflessness (unprovidedness) of the soul. Be quick! You must let this (body) dwindle and that (soul) increase.
اقرضوا الله قرض ده زین برگ تن ** تا بروید در عوض در دل چمن
Lend unto God, give a loan of this leafage of the body, that in exchange a garden may grow in your heart.
قرض ده کم کن ازین لقمه‌ی تنت ** تا نماید وجه لا عین رات
Give a loan, diminish this food of your body, that there may appear the face (vision) of (that which) eye hath not seen.
تن ز سرگین خویش چون خالی کند ** پر ز مشک و در اجلالی کند
When the body empties itself of dung, He (God) fills it with musk and glorious pearls.
زین پلیدی بدهد و پاکی برد ** از یطهرکم تن او بر خورد
He (such a person) gives this filth and gets purity (in return): his body enjoys (what is signified by the words) He will purify you.
دیو می‌ترساندت که هین و هین ** زین پشیمان گردی و گردی حزین 150
The Devil frightens you, saying, “Hark and hark again! You will be sorry for this and will be saddened.
گر گدازی زین هوسها تو بدن ** بس پشیمان و غمین خواهی شدن
If you waste away your body in consequence of these idle whims, you will become very sorry and anxious.
این بخور گرمست و داروی مزاج ** وآن بیاشام از پی نفع و علاج
Eat this, it is hot and good for your health; and drink that for your benefit and as a cure,
هم بدین نیت که این تن مرکبست ** آنچ خو کردست آنش اصوبست
With the intention (of acting on the principle) that (since) this body is your riding-beast that to which it is accustomed is best for it.
هین مگردان خو که پیش آید خلل ** در دماغ و دل بزاید صد علل
Beware, do not alter your habit, else mischief will ensure and a hundred maladies will be produced in brain and heart.”
این چنین تهدیدها آن دیو دون ** آرد و بر خلق خواند صد فسون 155
Such menaces does the vile Devil employ, and he chants a hundred spells over the people.
خویش جالینوس سازد در دوا ** تا فریبد نفس بیمار ترا
He makes himself out to be a Galen (for skill) in medicine, that he may deceive your ailing soul.
کین ترا سودست از درد و غمی ** گفت آدم را همین در گندمی
“This,” says he, “is of use to you against any sorrow and pain.” He said the same thing to Adam about an ear of wheat.
پیش آرد هیهی و هیهات را ** وز لویشه پیچد او لبهات را
He utters (hypocritical expressions such as) “Ah, ah” and “Alas,” while he twists your lips with the farrier's barnacle,
هم‌چو لبهای فرس و در وقت نعل ** تا نماید سنگ کمتر را چو لعل
As (the farrier twists) the lips of a horse when shoeing it, in order that he (the Devil) may cause an inferior (worthless) stone to appear as a ruby.
گوشهاات گیرد او چون گوش اسب ** می‌کشاند سوی حرص و سوی کسب 160
He takes hold of your ears as (though they were) the ears of a horse, pulling you towards greed and acquisition (of worldly goods).
بر زند بر پات نعلی ز اشتباه ** که بمانی تو ز درد آن ز راه
He claps on your foot a shoe of perplexity, by the pain of which you are left incapable of (advancing on) the Way.
نعل او هست آن تردد در دو کار ** این کنم یا آن کنم هین هوش دار
His shoe is that hesitation between the two works (of this world and of the world hereafter)—“Shall I do these or shall I do those?” Take heed!
آن بکن که هست مختار نبی ** آن مکن که کرد مجنون و صبی
Do that which is chosen by the Prophet, don't do that which (only) a madman or (foolish) boy ever did.
“Paradise is encompassed”—by what is it encompassed? By things disliked, from which there comes increase of the seed sown (for the future life).
صد فسون دارد ز حیلت وز دغا ** که کند در سله گر هست اژدها 165
He (the Devil) hath a hundred spells of cunning and deceit, which would entrap (any one), even if he is (strong and wily as) a great serpent.
گر بود آب روان بر بنددش ** ور بود حبر زمان برخنددش
He (the Devil) will bind him, though he be (swift and elusive as) running water; he will make a mock of him, though he be the most learned man of the time.
عقل را با عقل یاری یار کن ** امرهم شوری بخوان و کار کن
(Therefore) associate your intelligence with the intelligence of a friend: recite (the text) their affairs are (carried on by) taking counsel with each other, and practise it.
نواختن مصطفی علیه‌السلام آن عرب مهمان را و تسکین دادن او را از اضطراب و گریه و نوحه کی بر خود می‌کرد در خجالت و ندامت و آتش نومیدی
How Mustafá, on whom be peace, treated the Arab guest with loving kindness and calmed his distress and stilled the sobbing and lamentation for himself which he was making in his shame and penitence and fire of despair.
این سخن پایان ندارد آن عرب ** ماند از الطاف آن شه در عجب
This topic hath no end. The Arab was astounded by the kindnesses of that (spiritual) King.