大方廣佛華嚴經疏 6.69

6.69

偈中亦有十一。初中云平等者，化儀同故。又但以世俗文字數故說有三世，非謂如來有去來今。二中，初句廣大，次句無比，次句清淨。然古德明通，有六義：一廣，謂總法界為身故；二遍，全遍一塵至十方故；三妙，色即無色，無色之色故；四勝，無有比故；五益，利物無涯故；六用，光破闇故。三中，前半即慈雲，上句果大、下句因深。一切佛法依慈悲，慈悲又依方便立，俱稱深廣，故致海言。次句即普覆也。次後六偈，文並可知。十中，初二句即前善根少功德者，以少況多，彰因為勝；次句即人天受生，故離三惡怖。十一中，初句即能開之法，是寂滅智通；次二句由普應故，疑皆斷也。

In the verses, there are also eleven.
In the first, stating 'equal': because the manner of transformation is the same. Furthermore, it is only by worldly words and numbers that the three periods of time are spoken of; it does not mean that the Tathāgata has past, future, or present.
In the second: the first line is vast; the next line is peerless; the next line is pure. Now, ancient worthies explained the penetrations with six meanings: first, vast, meaning taking the entire dharmadhātu as the body; second, pervasive, fully pervading from a single dust mote to the ten directions; third, wondrous, form being identical with non-form, the form of non-form; fourth, supreme, having no comparison; fifth, beneficial, benefiting beings boundlessly; sixth, functional, light shattering darkness.
In the third: the first half is the cloud of compassion: the upper line is the greatness of the fruit; the lower line is the depth of the cause. All Buddha-dharmas rely on compassion, and compassion again relies on expedient means; both are described as deep and vast, hence the word 'ocean' is used. The next line is universal covering.
The next six verses can all be understood from their texts.
In the tenth: the first two lines refer to the previous 'wholesome roots with little merit,' using the little to illustrate the much, highlighting the cause as supreme; the next line is rebirth among humans and devas, hence leaving the terrors of the three evil destinies.
In the eleventh: the first line is the dharma that can reveal, which is the penetration of quiescent wisdom; the next two lines: because of universal response, all doubts are severed.