The commentators side by side

الاوانى جمع اناء وكنى بالاوانى عن عالم الامكان وهو جميع المخلوقات

Al-awānī is the plural of ināʾ (vessel). By the vessels he alluded metonymically to the world of possibility, which is all created things.

Unsigned in the print: for vv. 23–30 al-Būrīnī's commentary is wanting and the print gives al-Nābulusī's alone, without its siglum.

﴿فى الحقيقة﴾

أى حقيقة الامر الالهى وذلك فى نظر العارف المتحقق بربه دون الغافل المحجوب

That is, the reality of the divine command. That is in the view of the gnostic who has realized his Lord, not the heedless, veiled one.

Unsigned in the print: for vv. 23–30 al-Būrīnī's commentary is wanting and the print gives al-Nābulusī's alone, without its siglum.

﴿تابع للطف الممانى﴾

Quotes words that differ from our text (wavy underline).

جمع معنى والاشارة بلطف المعانى هنا الى لطف ما تدل عليه صور الممكات من الحضرات الالهية والتجليات الربانية وهو مالا يدرا للعقول والحواس والمعنى هناف البيت ان المعانى الالهية اذا غلبت على الكائنات كشفا وشهودا كان الكل لطيفا والكل لطيف فى نفس الامر ولكن اقتران أحدهما بالاخر يوجب الكثافة فى العقول والابصار

[It is] the plural of maʿnā. The allusion by the subtlety of the meanings here is to the subtlety of what the forms of the possible things indicate of the divine ḥaḍarāt (presences) and the lordly tajalliyāt (self-disclosures). This is what is not perceived by intellects and senses. The meaning here in the verse is that when the divine meanings prevail over the generated things through kashf (unveiling) and shuhūd (witnessing), the whole is subtle. The whole is subtle in reality, but the conjunction of one of them with the other necessitates density in intellects and eyes.

Unsigned in the print: for vv. 23–30 al-Būrīnī's commentary is wanting and the print gives al-Nābulusī's alone, without its siglum.

﴿والمعانى﴾

أى العلوم والمعارف الالهية فى قلب العارف صاحب الذوق والوجدان والكشف والعيان

That is, the divine sciences and maʿārif (gnoses) in the heart of the gnostic, the possessor of dhawq (taste) and wijdān (inner finding), of kashf (unveiling) and ʿiyān (direct sight).

Unsigned in the print: for vv. 23–30 al-Būrīnī's commentary is wanting and the print gives al-Nābulusī's alone, without its siglum.

﴿بها﴾

أى بتلك اللطافة قدم المجرور للحصر

That is, by that subtlety. The prepositional phrase is fronted for restriction.

Unsigned in the print: for vv. 23–30 al-Būrīnī's commentary is wanting and the print gives al-Nābulusī's alone, without its siglum.