تا نگیرد آن کفن‌خواه آن صله ** تا نهان نکند ازو آن ده‌دله
Lest the purveyor of the grave-clothes should seize the gift of money and lest that perfidious rascal should hide it from him.
مرده از زیر نمد بر کرد دست ** سر برون آمد پی دستش ز پست
The dead man raised his hand from beneath the felt (shroud), and, following his hand, his head (too) came forth from below.
گفت با صدر جهان چون بستدم ** ای ببسته بر من ابواب کرم 3835
He said to the Sadr-i Jahán, “(See) how I have received (it), O thou who didst shut the doors of generosity against me!”
گفت لیکن تا نمردی ای عنود ** از جناب من نبردی هیچ جود
He (the Sadr) replied, “(Yes), but until you died, O obstinate man, you got no bounty from me.”
سر موتوا قبل موت این بود ** کز پس مردن غنیمت‌ها رسد
The mystery of “Die before death” is this, that the prizes come after dying (and not before).
غیر مردن هیچ فرهنگی دگر ** در نگیرد با خدای ای حیله‌گر
Except dying, no other skill avails with God, O artful schemer.
یک عنایت به ز صد گون اجتهاد ** جهد را خوفست از صد گون فساد
One (Divine) favour is better than a hundred kinds of (personal) effort: (such) exertion is in danger from a hundred kinds of mischief.
وآن عنایت هست موقوف ممات ** تجربه کردند این ره را ثقات 3840
And the (Divine) favour depends on dying: the trustworthy (authorities) have put this way (doctrine) to the test.
بلک مرگش بی‌عنایت نیز نیست ** بی‌عنایت هان و هان جایی مه‌ایست
Nay, not even his (the mystic's) death is (possible) without the (Divine) favour: hark, hark, do not tarry anywhere without the (Divine) favour!
آن زمرد باشد این افعی پیر ** بی زمرد کی شود افعی ضریر
That (favour) is (like) an emerald, and this (carnal self) is (like) an old viper: without the emerald how should the viper be made blind?
حکایت آن دو برادر یکی کوسه و یکی امرد در عزب خانه‌ای خفتند شبی اتفاقا امرد خشت‌ها بر مقعد خود انبار کرد عاقبت دباب دب آورد و آن خشت‌ها را به حیله و نرمی از پس او برداشت کودک بیدار شد به جنگ کی این خشت‌ها کو کجا بردی و چرا بردی او گفت تو این خشت‌ها را چرا نهادی الی آخره
Story of two brothers, one of whom had a few hairs on his chin while the other was a beardless boy. They went to sleep in a house for celibates. One night, as it happened, the boy lateribus congestis nates obtexit. Denique paedicator adrepsit, lateres ab ejus tergo callide et molliter summovit. [One night, as it happened, the boy piled bricks on his buttocks (as protection). At length, a crawler (sodomizer) crept (near) and craftily and softly took off the bricks from behind him.] The boy awoke and began to quarrel, saying, “Where are these bricks? Where have you taken them to? Why did you take them?” He replied, “Why did you put these bricks there?” etc.