Choose a spacious, clean hall to serve as the seven-day retreat space. In the center, enshrine a sacred image of Amitabha Buddha. Hang colorful banners, keep lamps lit, and burn incense continuously for seven days without interruption. Adorn the space solely with the fragrance and light of incense, making offerings in accordance with the Dharma, without using fruits, vegetables, or musical instruments.

On the left and right sides of the hall, place one long table each, also decorated with incense burners and ritual implements. Outside each table, set four chairs. In the center, facing the Buddha, place another long table aligned with the side tables, leaving a gap of one or two feet on either side for passage. On this central table, place a written prayer text, a large incense burner, flowers, candles, and other offerings, ensuring they are appropriately arranged. Outside this table, place four meditation cushions.

Along the left and right walls, if there are no meditation platforms, set up additional seating to allow participants to withdraw and sit in their assigned groups.

The retreat companions should number twelve, divided into three groups of four. In each group: - The first person is responsible for the hand-chime and keeping count of the Buddha’s name recitations, aiming for one thousand repetitions. - The second person is responsible for the small wooden fish. - The remaining two are responsible for monitoring the group, alerting anyone who becomes drowsy or distracted.

The central group, facing the Buddha, is the first group, with the person nearest the west serving as the group leader, who is also the retreat master. The group on the right, facing east, is the second group, with the person nearest the top serving as the group leader. The group on the left, facing west, is the third group, with the person nearest the bottom serving as the group leader.

On the long tables in front of the Buddha, place one hand-chime and one small wooden fish each. After use, return them to the tables.

All preparations for the seven-day retreat should be completed the day before. The monastic and lay participants should also gather the day prior. After bathing, invite the retreat master to assign groups and positions, providing instruction and rehearsal. Each group should circumambulate the Buddha one hundred times, then return to their positions to rotate groups. During the circumambulation, the large wooden fish should be struck six times to signal mealtime. The three groups should exit the hall in an orderly manner, continuing recitation in the dining hall until the wooden fish stops and the clappers begin, then the clappers stop and Buddha-recitation resumes, before returning to the hall for seated meditation. Each step should be clearly taught so that everyone understands thoroughly. Since speaking is prohibited during the retreat itself, all instructions must be given in advance. After rehearsal, each person should sincerely bow to the Buddha, seeking blessings for the successful completion of the seven days, free from internal or external obstacles. Once finished, rest early to avoid fatigue.

Day One. At the fifth watch, the bell rings. Everyone rises, washes, and rinses. After having some warm soup, they enter the hall. The hall master, the seventh master, strikes the small chime. They bow three times to the Buddha, then each takes their designated position. They raise incense, chant praises, and recite the Amitabha Sutra. The voices should be gentle and unhurried. They recite the Rebirth Mantra three times, then begin the praise verses to the Buddha, immediately followed by chanting the Buddha's name.

The middle row strikes the small chime twice, bows, and begins circumambulating. The left and right rows sit upright and silently follow along. If drowsiness or distraction is heavy, one should slightly move the lips and teeth to avoid sitting in forgetfulness, breaking the continuity, and falling into dullness or a blank state.

Those whose spirit and energy are clear and bright should close their eyes and listen quietly, focusing the mind entirely on the Buddha. Let the Buddha's name in the heart be clear and continuous, like a string of pearls, without mixture or interruption.

When the first row finishes circumambulating, they stand in the empty space below. On the syllable "tuo," the small chime is struck once. The next row then rises from their seats, calmly steps out of position, and lines up beside the Buddha's table. The first row strikes the small chime once more. After another four or five Buddha names, on the syllables "tuo fo," two consecutive strikes are sounded, and the Buddha name chanting stops. They bow and take their seats in the empty space on the right.

The next row takes over, bows, and circumambulates as before. After the Buddha name chanting ends, they stand firmly in the upper space. The small chime is struck three times. The last row rises from their seats, steps out of position, and takes over the chanting and circumambulation from below, following the same pattern. The second row then sits in the empty space on the left and silently follows the Buddha name.

In this way, the three rows alternate in a continuous cycle. From dawn till dusk, the sound of the Buddha's name never ceases. For every thousand names chanted aloud, two thousand are followed silently; for every thousand steps of circumambulation, two thousand are spent sitting peacefully. This ensures that body and speech do not grow weary, and exertion and rest are balanced equally.

When finishing circumambulation, simply observe: if there is no small fish table beside you, then take your standing position. This way, above and below will never be out of order.

Beyond twelve people, regardless of whether they are monastics or laypersons, and regardless of their number, they are also divided into three rows. When walking, they follow the walking; when sitting, they withdraw to sit.

At the final three words, slowly strike the small bell three times, then bow to the Buddha three times and return to your place to rest. At this time, everyone should be especially mindful of guarding their three karmas (body, speech, and mind), rest with proper mindfulness, and not engage in other activities, speak other words, or give rise to miscellaneous thoughts. You should also not bow to other Buddhas or recite other sutras or mantras. Even if you have daily practices that you have maintained without fail for a lifetime, you should suspend them during this period. It is better to make up for them after the seven days. Otherwise, it would inevitably lead to interruptions and mixing, and how could it be called "seven days of holding the name, single-minded and undisturbed"?

After resting, when the two sticks of official incense are nearly finished, the incense and lamp attendant should inform the kitchen in advance to prepare water for washing, soup, and snacks, and then ring the announcement bell. For the remaining six days, after entering the hall and bowing to the Buddha, immediately begin the praise verses to the Buddha. Do not recite other sutras or mantras. All other procedures are the same as on the first day.

During the practice period, appoint two guardians to oversee the seven-day session. They will serve as external protectors for the entire period. Whether monastics or laypeople come to join in, do not allow them to enter the hall. Only those who come specifically to recite the Buddha's name should be guided in. After bowing to the Buddha three times, they should be directed to join the recitation in the appropriate group or placed at the back of the left or right group. They should not greet or engage in conversation with others. If they wish to leave before the seven days are completed, they should simply bow to the Buddha and depart without bidding farewell to the group.

For those who arrive before the seven-day session begins and vow to complete the entire period, they must see it through to the end, unlike those who join temporarily. If someone is elderly or ill and finds it difficult to continue, they may discreetly inform the guardians, who will write a note to inform the session leader. They may be allowed to sit briefly during the walking meditation or rest early at night, as a compassionate exception.

Next, appoint one supervisor to oversee the proceedings. If anyone violates the rules, their name should be recorded for appropriate consequences, without leniency.

Also, assign one person to manage incense and lamps, and two attendants. The incense and lamp attendant is responsible for tending to the stove, incense, and candles. When candles grow dim, trim them; when incense runs out, replace it. When the group goes for meals, this person should remain in the hall. When the group rests, they should watch the incense to determine the time of night. This role should be filled by someone mature and responsible. If they become fatigued, they may discreetly switch with the supervisor to rest, but they must not neglect their duties or inconvenience the group.

The attendants are responsible for tea, water, washing, and other needs. Serve tea twice before noon, and as needed in the afternoon. Serve tea once more in the evening. After each serving, clean and put away the utensils. When the walking meditation group sits down, additional tea should be served if needed. All necessities such as basin water and washing supplies should be provided diligently.

The guardians should oversee everything at all times, ensuring that nothing is neglected or left undone.