نوبت روز فقیهان ناگهان ** یک فقیه از حرص آمد در فغان
On the day when it was the turn of the jurists (to receive alms), a certain jurist, (impelled) by cupidity, suddenly began to whine.
کرد زاری‌ها بسی چاره نبود ** گفت هر نوعی نبودش هیچ سود
He made many piteous appeals, but there was no help (for him); he uttered every kind (of entreaty), but it availed him naught.
روز دیگر با رگو پیچید پا ** ناکس اندر صف قوم مبتلا 3820
Next day he wrapped his leg in rags (and stood) in the row of the sufferers (from illness), hanging his head.
تخته‌ها بر ساق بست از چپ و راست ** تا گمان آید که او اشکسته‌پاست
He tied splints on his shank, left and right, in order that it might be supposed that his leg was broken.
دیدش و بشناختش چیزی نداد ** روز دیگر رو بپوشید از لباد
He (the Sadr) saw and recognised him and did not give him anything. Next day he covered his face with a rain-cloak,
هم بدانستش ندادش آن عزیز ** از گناه و جرم گفتن هیچ چیز
(But) the noble lord knew him still and gave him nothing because of the sin and crime (which he had committed) by speaking.
چونک عاجز شد ز صد گونه مکید ** چون زنان او چادری بر سر کشید
When he had failed in a hundred sorts of trickery, he drew a chádar over his head, like women,
در میان بیوگان رفت و نشست ** سر فرو افکند و پنهان کرد دست 3825
And went and sat down amongst the widows, and let his head droop and concealed his hands.
هم شناسیدش ندادش صدقه‌ای ** در دلش آمد ز حرمان حرقه‌ای
Still he (the Sadr) recognised him and did not give him any alms: on account of the disappointment a (feeling of) burning grief came into his heart.
رفت او پیش کفن‌خواهی پگاه ** که بپیچم در نمد نه پیش راه
He went early in the morning to a purveyor of grave-clothes, saying, “Wrap me in a felt (shroud) and lay me out on the road.
هیچ مگشا لب نشین و می‌نگر ** تا کند صدر جهان اینجا گذر
Do not open thy lips at all, (but) sit down and look on till the Sadr-i Jahán passes here.
بوک بیند مرده پندار به ظن ** زر در اندازد پی وجه کفن
Maybe he will see (me) and suppose that I am dead and drop some money to cover the cost of the shroud.
هر چه بدهد نیم آن بدهم به تو ** هم‌چنان کرد آن فقیر صله‌جو 3830
I will pay thee half of whatever he may give.” The poor man, desiring the (expected) present, did just as he was told.
در نمد پیچید و بر راهش نهاد ** معبر صدر جهان آنجا فتاد
He wrapped him in the felt and laid him out on the road. The Sadr-i Jahán happened to pass that way
زر در اندازید بر روی نمد ** دست بیرون کرد از تعجیل خود
And dropped some gold on the felt (shroud). He (the jurist) put forth his hand in his haste (and fear)
تا نگیرد آن کفن‌خواه آن صله ** تا نهان نکند ازو آن ده‌دله
Lest the purveyor of the grave-clothes should seize the gift of money and lest that perfidious rascal should hide it from him.
مرده از زیر نمد بر کرد دست ** سر برون آمد پی دستش ز پست
The dead man raised his hand from beneath the felt (shroud), and, following his hand, his head (too) came forth from below.
گفت با صدر جهان چون بستدم ** ای ببسته بر من ابواب کرم 3835
He said to the Sadr-i Jahán, “(See) how I have received (it), O thou who didst shut the doors of generosity against me!”
گفت لیکن تا نمردی ای عنود ** از جناب من نبردی هیچ جود
He (the Sadr) replied, “(Yes), but until you died, O obstinate man, you got no bounty from me.”
سر موتوا قبل موت این بود ** کز پس مردن غنیمت‌ها رسد
The mystery of “Die before death” is this, that the prizes come after dying (and not before).
غیر مردن هیچ فرهنگی دگر ** در نگیرد با خدای ای حیله‌گر
Except dying, no other skill avails with God, O artful schemer.
یک عنایت به ز صد گون اجتهاد ** جهد را خوفست از صد گون فساد
One (Divine) favour is better than a hundred kinds of (personal) effort: (such) exertion is in danger from a hundred kinds of mischief.
وآن عنایت هست موقوف ممات ** تجربه کردند این ره را ثقات 3840
And the (Divine) favour depends on dying: the trustworthy (authorities) have put this way (doctrine) to the test.
بلک مرگش بی‌عنایت نیز نیست ** بی‌عنایت هان و هان جایی مه‌ایست
Nay, not even his (the mystic's) death is (possible) without the (Divine) favour: hark, hark, do not tarry anywhere without the (Divine) favour!
آن زمرد باشد این افعی پیر ** بی زمرد کی شود افعی ضریر
That (favour) is (like) an emerald, and this (carnal self) is (like) an old viper: without the emerald how should the viper be made blind?
حکایت آن دو برادر یکی کوسه و یکی امرد در عزب خانه‌ای خفتند شبی اتفاقا امرد خشت‌ها بر مقعد خود انبار کرد عاقبت دباب دب آورد و آن خشت‌ها را به حیله و نرمی از پس او برداشت کودک بیدار شد به جنگ کی این خشت‌ها کو کجا بردی و چرا بردی او گفت تو این خشت‌ها را چرا نهادی الی آخره
Story of two brothers, one of whom had a few hairs on his chin while the other was a beardless boy. They went to sleep in a house for celibates. One night, as it happened, the boy lateribus congestis nates obtexit. Denique paedicator adrepsit, lateres ab ejus tergo callide et molliter summovit. [One night, as it happened, the boy piled bricks on his buttocks (as protection). At length, a crawler (sodomizer) crept (near) and craftily and softly took off the bricks from behind him.] The boy awoke and began to quarrel, saying, “Where are these bricks? Where have you taken them to? Why did you take them?” He replied, “Why did you put these bricks there?” etc.