عاقبت دیدن نباشد دست‌‌باف ** ور نه کی بودی ز دینها اختلاف
To foresee the end is not (as simple as) a hand-loom; otherwise, how would there have been difference in religions?
در یکی گفته که استا هم تویی ** ز انکه استا را شناسا هم تویی
In one he said: “You are the master, because you know the master.
مرد باش و سخره‌‌ی مردان مشو ** رو سر خود گیر و سر گردان مشو
Be a man and be not subject to men. Go, take your own head (choose your own way), and be not one whose head is turning (bewildered in search of a guide).”
در یکی گفته که این جمله یکی است ** هر که او دو بیند احول مردکی است495
In one he said: “All this (multiplicity) is one: whoever sees two is a squint-eyed manikin.”
در یکی گفته که صد یک چون بود ** این کی اندیشد مگر مجنون بود
In one he said: “How should a hundred be one? He who thinks this is surely mad.”
هر یکی قولی است ضد همدگر ** چون یکی باشد یکی زهر و شکر
The doctrines, every one, are contrary to each other: how should they be one? Are poison and sugar one?
تا ز زهر و از شکر در نگذری ** کی تو از گلزار وحدت بر بری
Until you pass beyond (the difference of) poison and sugar, how will you catch a scent from the garden of Unity?
این نمط وین نوع ده طومار و دو ** بر نوشت آن دین عیسی را عدو
Twelve scrolls of this style and fashion were drawn up in writing by that enemy to the religion of Jesus.
بیان آن که این اختلافات در صورت روش است نه در حقیقت راه
Showing how this difference lies in the form of the doctrine, not in the real nature of the Way.
او ز یک رنگی عیسی بو نداشت ** وز مزاج خم عیسی خو نداشت500
He had no scent (perception) of the unicolority of Jesus, nor had he a disposition from (imbued with) the tincture of the dyeing-vat of Jesus.
جامه‌‌ی صد رنگ از آن خم صفا ** ساده و یک رنگ گشتی چون صبا
From that pure vat a garment of a hundred colours would become as simple and one-coloured as the zephyr.