هر نبی و هر ولی را مسلکی است ** لیک تا حق می‌‌برد جمله یکی است‌‌

Every prophet and every saint hath a way (of religious doctrine and practice), but it leads to God: all (the ways) are (really) one.

چون که جمع مستمع را خواب برد ** سنگهای آسیا را آب برد

When slumber (heedlessness) overtook the concentration (attention) of the listener, the water carried the millstones away.

رفتن این آب فوق آسیاست ** رفتنش در آسیا بهر شماست‌‌

The course of this water is above the mill: its going into the mill is for your sakes.

چون شما را حاجت طاحون نماند ** آب را در جوی اصلی باز راند

Since ye had no further need of the mill, he (the prophet or saint) made the water flow back into the original stream.

ناطقه سوی دهان تعلیم راست ** ور نه خود آن نطق را جویی جداست‌‌ 3090

The rational spirit (the Logos) is (coming) to the mouth for the purpose of teaching: else (it would not come, for) truly that speech hath a channel apart:

می‌‌رود بی‌‌بانگ و بی‌‌تکرارها ** تحتها الأنهار تا گلزارها

It is moving without noise and without repetitions (of sound) to the rose-gardens beneath which are the rivers.

ای خدا جان را تو بنما آن مقام ** کاندر او بی‌‌حرف می‌‌روید کلام‌‌

O God, do Thou reveal to the soul that place where speech is growing without letters,

تا که سازد جان پاک از سر قدم ** سوی عرصه‌‌ی دور پهنای عدم‌‌

That the pure soul may make of its head a foot (fly headlong) towards the far stretching expanse of non-existence—

عرصه‌‌ای بس با گشاد و با فضا ** وین خیال و هست یابد زو نوا

An expanse very ample and spacious; and from it this phantasy and being (of ours) is fed.

تنگتر آمد خیالات از عدم ** ز آن سبب باشد خیال اسباب غم‌‌ 3095

(The realm of) phantasies is narrower than non-existence (potential existence): on that account phantasy is the cause of pain.

باز هستی تنگتر بود از خیال ** ز آن شود در وی قمر همچون هلال‌‌

(The realm of actual) existence, again, was (ever) narrower than (the realm of) phantasy: hence in it the moon becomes like the moon that has waned

باز هستی جهان حس و رنگ ** تنگتر آمد که زندانی است تنگ‌‌

Again, the existence of the world of sense and colour is narrower (than this), for ’tis a narrow prison.

علت تنگی است ترکیب و عدد ** جانب ترکیب حسها می‌‌کشد

The cause of narrowness is composition (compoundness) and number (plurality): the senses are moving towards composition.

ز آن سوی حس عالم توحید دان ** گر یکی خواهی بدان جانب بران‌‌

Know that the world of Unification lies beyond sense: if you want Unity, march in that direction.

امر کن یک فعل بود و نون و کاف ** در سخن افتاد و معنی بود صاف‌‌ 3100

The (Divine) Command KuN (Be) was a single act, and the (two letters) N and K occurred (only) in speech, while the (inward) meaning was pure (uncompounded).

این سخن پایان ندارد باز گرد ** تا چه شد احوال گرگ اندر نبرد

This discourse hath no end. Return, that (we may see) what happened to the wolf in combat (with the lion).

ادب کردن شیر گرگ را که در قسمت بی‌‌ادبی کرده بود

How the lion punished the wolf who had shown disrespect in dividing (the prey).

گرگ را بر کند سر آن سر فراز ** تا نماند دو سری‌‌و امتیاز

That haughty one tore off the head of the wolf, in order that two-headedness (dualism) and distinction might not remain (in being).

فانتقمنا منهم است ای گرگ پیر ** چون نبودی مرده در پیش امیر

’Tis (the meaning of) So we took vengeance on them, O old wolf, inasmuch as thou wert not dead in the presence of the Amír.

بعد از آن رو شیر با روباه کرد ** گفت این را بخش کن از بهر خورد

After that, the lion turned to the fox and said, “Divide this for eating.”

سجده کرد و گفت کاین گاو سمین ** چاشت خوردت باشد ای شاه گزین‌‌ 3105

He bowed low and said, “This fat ox will be thy food at breakfast, O excellent King,

و آن بز از بهر میان روز را ** یخنیی باشد شه پیروز را

And that goat will be a portion reserved for the victorious King at midday,

و آن دگر خرگوش بهر شام هم ** شب چره‌‌ی این شاه با لطف و کرم‌‌

And the hare too for supper—(to be) the repast at nightfall of the gracious and bountiful King.”

گفت ای روبه تو عدل افروختی ** این چنین قسمت ز کی آموختی‌‌

Said the lion, “O fox, thou hast made justice shine forth: from whom didst thou learn to divide in such a manner?

از کجا آموختی این ای بزرگ ** گفت ای شاه جهان از حال گرگ‌‌

Whence didst thou learn this, O eminent one?” “O King of the world,” he replied, “(I learned it) from the fate of the wolf.”

گفت چون در عشق ما گشتی گرو ** هر سه را برگیر و بستان و برو 3110

The lion said, “Inasmuch as thou hast become pledged to love of me, pick up all the three (animals), and take (them) and depart.