ز آن که بوش پادشاهان از هواست ** بار نامه‌‌ی انبیا از کبریاست
Because the pomp of kings is from (earthly) vanity, (while) the glorious privilege of the prophets is from (Divine) Majesty.
از درمها نام شاهان بر کنند ** نام احمد تا ابد بر می‌‌زنند1105
The names of kings are removed from the dirhems, (but) the name of Ahmad (Mohammed) is stamped on them for ever.
نام احمد نام جمله انبیاست ** چون که صد آمد نود هم پیش ماست
The name of Ahmad is the name of all the prophets: when the hundred comes (is counted), ninety is with us as well.
هم در بیان مکر خرگوش
Further setting forth the stratagem of the hare.
در شدن خرگوش بس تاخیر کرد ** مکر را با خویشتن تقریر کرد
The hare made much delay in going; he rehearsed to himself the tricks (which he was about to play).
در ره آمد بعد تاخیر دراز ** تا به گوش شیر گوید یک دو راز
After long delay he came on (took) the road, that he might say one or two secrets into the ear of the lion.
تا چه عالمهاست در سودای عقل ** تا چه با پهناست این دریای عقل
Think what words are in the core (inmost consciousness) of Reason.
صورت ما اندر این بحر عذاب ** می‌‌دود چون کاسه‌‌ها بر روی آب1110
In this sweet ocean our forms are moving fast, like cups on the surface of water:
تا نشد پر بر سر دریا چو طشت ** چون که پر شد طشت در وی غرق گشت
Until they become full, (they float) like bowls on the top of the sea, (but) when the bowl is filled it sinks therein.
عقل پنهان است و ظاهر عالمی ** صورت ما موج یا از وی نمی
Reason is hidden, and (only) a world (of phenomena) is visible: our forms are the waves or a spray of it (of that hidden ocean).
هر چه صورت می وسیلت سازدش ** ز آن وسیلت بحر دور اندازدش
Whatsoever (thing) the form makes (uses as) a means of approach to It (to Reason), by that (same) means the ocean (of Reason) casts it (the form) far away.