In one he said: “You are the master, because you know the master.
در یکی گفته که استا هم تویی ** ز انکه استا را شناسا هم تویی
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).”
مرد باش و سخره‌‌ی مردان مشو ** رو سر خود گیر و سر گردان مشو
In one he said: “All this (multiplicity) is one: whoever sees two is a squint-eyed manikin.”495
در یکی گفته که این جمله یکی است ** هر که او دو بیند احول مردکی است
In one he said: “How should a hundred be one? He who thinks this is surely mad.”
در یکی گفته که صد یک چون بود ** این کی اندیشد مگر مجنون بود
The doctrines, every one, are contrary to each other: how should they be one? Are poison and sugar one?
هر یکی قولی است ضد همدگر ** چون یکی باشد یکی زهر و شکر
Until you pass beyond (the difference of) poison and sugar, how will you catch a scent from the garden of Unity?
تا ز زهر و از شکر در نگذری ** کی تو از گلزار وحدت بر بری
Twelve scrolls of this style and fashion were drawn up in writing by that enemy to the religion of Jesus.
این نمط وین نوع ده طومار و دو ** بر نوشت آن دین عیسی را عدو
Showing how this difference lies in the form of the doctrine, not in the real nature of the Way.
بیان آن که این اختلافات در صورت روش است نه در حقیقت راه
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.500
او ز یک رنگی عیسی بو نداشت ** وز مزاج خم عیسی خو نداشت
From that pure vat a garment of a hundred colours would become as simple and one-coloured as the zephyr.
جامه‌‌ی صد رنگ از آن خم صفا ** ساده و یک رنگ گشتی چون صبا
(This) is not the unicolority from which weariness ensues; nay, it is (a case) like (that of) fishes and clear water:
نیست یک رنگی کز او خیزد ملال ** بل مثال ماهی و آب زلال