The stipulation of (implied in) he that comes with good (shall be rewarded tenfold) does not consist in doing (good); it consists in bringing this good to the presence of God.
شرط من جا بالحسن نه کردن است ** این حسن را سوی حضرت بردن است
You have a substance (essence) human or asinine (bestial): (bring that to God): how can you bring (to Him) these accidents (of word or deed) which have passed away?945
جوهری داری ز انسان یا خری ** این عرضها که فنا شد چون بری
As regards these accidents of prayer and fasting—since (that which) does not endure for two moments becomes naught—
این عرضهای نماز و روزه را ** چون که لا یبقی زمانین انتفی
’Tis impossible to carry over the accidents (into another state); but they (may) take away diseases (defects) from the substance,
نقل نتوان کرد مر اعراض را ** لیک از جوهر برند امراض را
So that the substance becomes changed by means of this accident, as when disease is removed by abstinence.
تا مبدل گشت جوهر زین عرض ** چون ز پرهیزی که زایل شد مرض
By exertion abstinence, (which is) the accident, becomes the substance: through abstinence the acrid mouth becomes (sweet as) honey.
گشت پرهیز عرض جوهر به جهد ** شد دهان تلخ از پرهیز شهد
Land, through sowing, is turned into ears of corn; remedies for the hair turn the hair into chains (make it long and curly).950
از زراعت خاکها شد سنبله ** داروی مو کرد مو را سلسله
Conjugal intercourse was the accident; it passed away, and the substance, (which is) the child, was produced from us.
آن نکاح زن عرض بد شد فنا ** جوهر فرزند حاصل شد ز ما
The mating of horse or camel is the accident; the object is the birth of the colt, (which is) the substance.
جفت کردن اسب و اشتر را عرض ** جوهر کره بزاییدن غرض
Similarly, the planting of the garden is the accident; the produce (of the garden) became the substance: take ( it and) behold the object!
هست آن بستان نشاندن هم عرض ** گشت جوهر کشت بستان نک غرض