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1
2471-2480

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

  • Since the rose springs from the thorn, and the thorn from the rose, why are both of them at war and (engaged) in recrimination?
  • چون گل از خار است و خار از گل چرا ** هر دو در جنگند و اندر ماجرا

  • 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 جنگ است این برای حکمت است ** همچو جنگ خر فروشان صنعت 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).
  • یا نه این است و نه آن حیرانی است ** گنج باید جست این ویرانی است‌‌

  • That which you imagine to be the treasure—through that vain imagination you are losing the treasure. 2475
  • آن چه تو گنجش توهم می‌‌کنی ** ز آن توهم گنج را گم می‌‌کنی‌‌

  • Know that fancies and opinions are like the state of cultivation: treasure is not (to be found) in cultivated spots.
  • چون عمارت دان تو وهم و رایها ** گنج نبود در عمارت جایها

  • In the state of cultivation there is existence and strife (contrariety): the non-existent is ashamed of (all) existent things.
  • در عمارت هستی و جنگی بود ** نیست را از هستها ننگی بود

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

  • Do not say, “I am fleeing from the non-existent”; nay, it is fleeing from you. Stop! (Do not fancy yourself to be fleeing.)
  • تو مگو که من گریزانم ز نیست ** بلکه او از تو گریزان است بیست‌‌

  • Outwardly it is calling you towards itself, but inwardly it is driving you away with the cudgel of rejection. 2480
  • ظاهرا می‌‌خواندت او سوی خود ** وز درون می‌‌راندت با چوب رد