In this paper, I compare Shinran’s (1173–1262) and Seikaku’s (1167–1235) understanding of raikō (welcoming of Amida Buddha and bodhisattvas). Raikō is the Pure Land Buddhist belief that Amida Buddha comes with attending bodhisattvas just before the death of the faithful who wish to be born in his Pure Land. Past research has suggested that Seikaku simply adopted the popular Pure Land belief of raikō, while Shinran developed a new interpretation by negating the necessity of raikō at the moment of death. However, in examining Seikaku’s Yuishinshō 唯信鈔 and the Seikaku hōin hyōbyakumon 聖覚法印表白文, my research finds no indication that Seikaku emphasized the anticipation of raikō at the deathbed. Seikaku, in these writings, recognizes the virtues of raikō at one’s deathbed. However, he never recommends people to prepare the deathbed rituals anticipating raikō at the moment of their death. Instead, he clearly places significance on the everyday practice of nembutsu. Seikaku’s understanding of raikō follows his master Hōnen’s, and his emphasis on everyday practice of nembutsu over the popular practice of deathbed rituals is consistent with Shinran’s understanding of raikō.
