چون که روغن را ز آب اسرشته‌‌اند ** آب با روغن چرا ضد گشته‌‌اند

The original source of oil (the oil producing tree) is made to grow by means of water: how (then) does it (oil) finally become opposed to water?

چون گل از خار است و خار از گل چرا ** هر دو در جنگند و اندر ماجرا

Since the rose springs from the thorn, and the thorn from the rose, why are both of them at war and (engaged) in recrimination?

یا نه جنگ است این برای حکمت است ** همچو جنگ خر فروشان صنعت است‌‌

Or is this not (really) war? Is it for (the Divine) purpose, (and is it) an artifice, like the bickering of those who sell asses?

یا نه این است و نه آن حیرانی است ** گنج باید جست این ویرانی است‌‌

Or is it neither this nor that? Is it bewilderment? The treasure must be sought and this (bewilderment) is the ruin (where it is hidden).

آن چه تو گنجش توهم می‌‌کنی ** ز آن توهم گنج را گم می‌‌کنی‌‌ 2475

That which you imagine to be the treasure—through that vain imagination you are losing the treasure.

چون عمارت دان تو وهم و رایها ** گنج نبود در عمارت جایها

Know that fancies and opinions are like the state of cultivation: treasure is not (to be found) in cultivated spots.

در عمارت هستی و جنگی بود ** نیست را از هستها ننگی بود

In the state of cultivation there is existence and strife (contrariety): the non-existent is ashamed of (all) existent things.

نی که هست از نیستی فریاد کرد ** بلکه نیست آن هست را واداد کرد

It is not the case that the existent implored help against (sought to escape from) nonexistence; nay, (’twas) the non-existent (that) repelled the existent.

تو مگو که من گریزانم ز نیست ** بلکه او از تو گریزان است بیست‌‌

Do not say, “I am fleeing from the non-existent”; nay, it is fleeing from you. Stop! (Do not fancy yourself to be fleeing.)

ظاهرا می‌‌خواندت او سوی خود ** وز درون می‌‌راندت با چوب رد 2480

Outwardly it is calling you towards itself, but inwardly it is driving you away with the cudgel of rejection.