阿彌陀經通贊疏 2.57

2.57

贊曰：第二還國經行也。即以食時還歸本國，飯了經行，經行或繞寶殿，或繞瓊林，或往或來，如絹經來往，故云經行。足行寶地，口念金經，故云經行也。《瑞相經》云：諸往生者若欲食時，七寶應器自然在前，如是眾鉢隨意而至，百味飲食自然盈滿。雖有是食實無食者，但見色聞香以之為食，自然飽足身心柔軟無所味著，事已化去，時至復現。廣經云食，如何相違？彼約示現食，亦有何失。

The Praise says: The second [part is] returning to their own land to practice walking meditation. By mealtime they return to their own land, and having finished their meal, they practice walking meditation. Walking meditation may be encircling the jeweled palaces or encircling the jasper groves, going and coming like the warp threads (jīng) of silk passing back and forth, hence called 'walking meditation' (jīngxíng). Their feet tread upon the jeweled ground and their mouths recite the golden sūtras (jīng); hence it is called jīngxíng. The Auspicious Signs Sūtra says: 'When those who have been reborn desire to eat, responsive vessels made of the seven jewels naturally appear before them; various almsbowls arrive as they wish, and food and drink of a hundred flavors are naturally filled to the brim. Although there is such food, in truth there is no eater; merely seeing its color and smelling its fragrance they take it as food, naturally satisfied, with body and mind soft and pliable, without attachment to flavors. When the matter is ended, it dissolves away, and when the time arrives, it appears again.' The expanded sūtra speaks of eating; how could this be contradictory? That refers to the meal shown by manifestation, so what fault is there?