گرچه آن صوفی پر آتش شد ز خشم ** لیک او بر عاقبت انداخت چشم 1355
Although the Súfí was afire with anger, yet he cast his eye on the consequence.
اول صف بر کسی ماندم به کام ** کو نگیرد دانه بیند بند دام
The highest success belongs permanently to him who does not take the bait and sees (the danger of) imprisonment in the trap.
حبذا دو چشم پایان بین راد ** که نگه دارند تن را از فساد
How excellent are two noble end-discerning eyes that preserve the body from corruption!
آن ز پایان‌دید احمد بود کو ** دید دوزخ را همین‌جا مو به مو
That (foresight) was (derived) from the vision of the end that was seen by Ahmad (Mohammed), who even here (in the present life) saw Hell, hair by hair,
دید عرش و کرسی و جنات را ** تا درید او پرده‌ی غفلات را
And saw the Throne (of God) and the Footstool and the Gardens (of Paradise), so that he rent the veil of (our) forgetfulnesses.
گر همی‌خواهی سلامت از ضرر ** چشم ز اول بند و پایان را نگر 1360
If you desire to be safe from harm, close your eye to the beginning and contemplate the end,
تا عدمها ار ببینی جمله هست ** هستها را بنگری محسوس پست
That you may regard all (apparent) nonentities as (really) existent and look upon (all) entities, (so far as they are) perceived by the senses, as of low degree.
این ببین باری که هر کش عقل هست ** روز و شب در جست و جوی نیستست
At least consider this, that every one who possesses reason is daily and nightly in quest of the (relatively) non-existent.
در گدایی طالب جودی که نیست ** بر دکانها طالب سودی که نیست
In begging, he seeks a munificence that is not in being; in the shops he seeks a profit that is not in being.
در مزارع طالب دخلی که نیست ** در مغارس طالب نخلی که نیست
In the cornfields he seeks an income (crop) that is not in being; in the plantations he seeks a date-palm that is not in being.
در مدارس طالب علمی که نیست ** در صوامع طالب حلمی که نیست 1365
In the colleges he seeks a knowledge that is not in being; in the Christian monasteries he seeks a morality that is not in being.
هستها را سوی پس افکنده‌اند ** نیستها را طالبند و بنده‌اند
They (the intelligent) have thrown the (actually) existent things behind them and are seekers of, and devoted to, the (relatively) non-existent things,
زانک کان و مخزن صنع خدا ** نیست غیر نیستی در انجلا
Because the mine and treasury of God's doing is not other than non-existence in (process of) being brought into manifestation.
پیش ازین رمزی بگفتستیم ازین ** این و آن را تو یکی بین دو مبین
We have previously given some indication of this (matter): regard this (present discourse) and that (former discourse) as one, not as two.
گفته شد که هر صناعت‌گر که رست ** در صناعت جایگاه نیست جست
It was stated (formerly) that every craftsman who appeared (in the world) sought the abode of (relative) non-existence in (exercising) his craft.
جست بنا موضعی ناساخته ** گشته ویران سقفها انداخته 1370
The builder sought an unrepaired place that had become ruined and (where) the roofs (were) fallen in.
جست سقا کوزای کش آب نیست ** وان دروگر خانه‌ای کش باب نیست
The water-carrier sought a pot with no water in it, and the carpenter a house with no door.
وقت صید اندر عدم بد حمله‌شان ** از عدم آنگه گریزان جمله‌شان
At the moment of pursuing (their object) they rushed into (relative) nonexistence; then (afterwards) they all are fleeing from non-existence.
چون امیدت لاست زو پرهیز چیست ** با انیس طمع خود استیز چیست
Since your hope is (in) non-existence, why (this) avoidance of it? Why (this) strife with what is congenial to your desire?
چون انیس طمع تو آن نیستیست ** از فنا و نیست این پرهیز چیست
Since that non-existence is congenial to your desire, why this avoidance of nonentity and non-existence?
گر انیس لا نه‌ای ای جان به سر ** در کمین لا چرایی منتظر 1375
O (dear) soul, if you are not inwardly congenial to non-existence, why are you waiting in ambush for non-existence?
زانک داری جمله دل برکنده‌ای ** شست دل در بحر لا افکنده‌ای
You have torn your heart away from all that you own, you have cast the net of your heart into the sea of non-existence.
پس گریز از چیست زین بحر مراد ** که بشستت صد هزاران صید داد
Wherefore, then, (this) flight from this sea of (heart's) desire that has put hundreds of thousands of prey into your net?
از چه نام برگ را کردی تو مرگ ** جادوی بین که نمودت مرگ برگ
Wherefore have you given the name “death” to (what is really) provision (for the spirit)? Observe the sorcery that has caused the provision (barg) to seem to you death (marg).
هر دو چشمت بست سحر صنعتش ** تا که جان را در چه آمد رغبتش
The magic of His (God's) doing has bound both your eyes, so that desire for the (worldly) pit has come over your soul.