A Corpse Made to Walk
The pairs finish inside a person — eye and ear, self and other, one moment and a koṭi of kalpas, suchness and speech. Then four similes, and two of them are frankly unnerving: a man in the grip of a spirit, and a dead body walking because someone said the words.
The Last Pairs
From sense-fields to a dust-mote to time itself, and ending with the pair the whole chapter has been circling: suchness, and saying anything at all.
眼處入，耳處起；耳處入，眼處起；鼻處入，舌處起；舌處入，鼻處起；身處入，意處起；意處入，身處起；自處入，他處起；他處入，自處起；一微塵中入，無數世界微塵中起；無數世界微塵中入，一微塵中起；聲聞入，獨覺起；獨覺入，聲聞起；自身入，佛身起；佛身入，自身起；一念入，億劫起；億劫入，一念起；同念入，別時起；別時入，同念起；前際入，後際起；後際入，前際起；前際入，中際起；中際入，前際起；三世入，剎那起；剎那入，三世起；真如入，言說起；言說入，真如起。
They enter in the sense-field of the eye and rise in the sense-field of the ear; enter in the ear and rise in the eye; enter in the nose and rise in the tongue; enter in the tongue and rise in the nose; enter in the body and rise in the mind; enter in the mind and rise in the body; enter in their own place and rise in another's; enter in another's place and rise in their own; enter within a single dust-mote and rise within the dust-motes of numberless worlds; enter within the dust-motes of numberless worlds and rise within a single dust-mote; enter as a śrāvaka and rise as a pratyekabuddha; enter as a pratyekabuddha and rise as a śrāvaka; enter in their own body and rise in a buddha's body; enter in a buddha's body and rise in their own; enter in a single thought and rise in a koṭi of kalpas; enter in a koṭi of kalpas and rise in a single thought; enter in the same moment and rise at a different time; enter at a different time and rise in the same moment; enter in the prior limit and rise in the later limit; enter in the later limit and rise in the prior limit; enter in the prior limit and rise in the middle; enter in the middle and rise in the prior limit; enter in the three times and rise in an instant; enter in an instant and rise in the three times; enter in suchness and rise in speech; and enter in speech and rise in suchness.
真如入，言說起；言說入，真如起 — enter in suchness and rise in speech; enter in speech and rise in suchness. The last pair, and the one on which the whole chapter's possibility rests. Samantabhadra is at this moment speaking, at length, about a state said to be beyond discrimination. The reverse direction is stated as plainly as the forward one.
自處入，他處起 — enter in their own place and rise in another's. Placed among the sense-fields rather than among the cosmic scales, so that the exchange of self and other is treated as an ordinary structural fact about experience, no stranger than entering in the nose and rising in the tongue.
Four Ways It Could Look
Possession, necromancy, a monk's ordinary supernormal skill, and farmland. The sūtra does not rank them, and the last is the one that carries the argument.
「佛子！譬如有人為鬼所持，其身戰動不能自安，鬼不現身令他身然；菩薩摩訶薩住此三昧亦復如是，自身入定他身起，他身入定自身起。佛子！譬如死屍以呪力故而能起行，隨所作事皆得成就，屍之與呪雖各差別，而能和合成就彼事；菩薩摩訶薩住此三昧亦復如是，同境入定異境起，異境入定同境起。
"Child of the Buddha! It is like a person seized by a spirit, whose body shakes and trembles and cannot be still: the spirit does not show its own body, and yet it makes another's body do so. A bodhisattva mahāsattva abiding in this samādhi is likewise — entering concentration in their own body they rise in another's, and entering in another's body they rise in their own. Child of the Buddha! It is like a corpse that by the power of a spell is able to get up and walk, and whatever is set for it to do is accomplished: the corpse and the spell each differ from the other, and yet joined together they accomplish the thing. A bodhisattva mahāsattva abiding in this samādhi is likewise — entering concentration in one domain they rise in another, and entering in another they rise in the same.
佛子！譬如比丘得心自在，或以一身作多身，或以多身作一身，非一身沒多身生，非多身沒一身生；菩薩摩訶薩住此三昧亦復如是，一身入定多身起，多身入定一身起。佛子！譬如大地其味一種，所生苗稼種種味別，地雖無差別，然味有殊異；菩薩摩訶薩住此三昧亦復如是，無所分別，然有一種入定多種起，多種入定一種起。
Child of the Buddha! It is like a monk who has attained mastery of mind, who may make many bodies out of one body, or one body out of many — and it is not that the one body perishes and the many are born, nor that the many perish and the one is born. A bodhisattva mahāsattva abiding in this samādhi is likewise — entering concentration in one body they rise in many, and entering in many they rise in one. Child of the Buddha! It is like the great earth, whose flavour is of one kind, while the crops it grows differ in every flavour: the earth has no differences in it, and yet the flavours are distinct. A bodhisattva mahāsattva abiding in this samādhi is likewise — they make no discrimination, and yet they enter concentration in one kind and rise in many, and enter in many kinds and rise in one.
鬼不現身令他身然 — the spirit does not show its own body, and yet it makes another's body do so. The two disquieting similes are chosen for structure, not for atmosphere: in each, something acts where it is not, and in the corpse's case two entirely different things — a body and some words — combine and the work gets done. 屍之與呪雖各差別，而能和合成就彼事.
大地其味一種，所生苗稼種種味別 — the earth's flavour is of one kind, and the crops it grows differ in every flavour. This is the same argument as the sunlight in Part 507, made agriculturally. The soil does not decide to be sweet here and bitter there; the difference arises in what grows, and 地雖無差別 — the earth has no differences in it.
Part 516 Complete
This continues chapter twenty-seven, 十定品, The Ten Concentrations, in fascicle forty-two. Part 517 gives the ten praiseworthy dharmas by which one abiding in this samādhi is praised, and then the ninth of the ten great samādhis, sovereign freedom in the dharma-realm.