In his competition with the rival Shanwai 山外 lineage, the Song period Tiantai scholar Siming Zhili 四明知礼 （960-1028） formulated an approach to Tiantai doctrine focused on the notion that not only the mind but also the physical aspect of each and every being is endowed with all other beings. Zhiliʼs theory of “Physical Form within the Land of Eternal Tranquil Light” （jiguang youxiang 寂光有相） is perhaps the most famous of Zhiliʼs many doctrinal innovations. In his Guan wuliangshoufo jing shu miaozongchao 観無量寿仏経疏妙宗鈔, Zhili emphasized that physical forms certainly exist even in the Land of Eternal Tranquil Light （chang jiguang tu 常寂光土）, one of the four types of Buddha-land.
The present paper focuses on the Shanjia 山家 lineage scholar Caotang Chuyuanʼs 草堂処元 （d.u.） negative evaluation of Zhiliʼs theory. Chuyuan explained that physical forms do not necessarily exist in the Land of Eternal Tranquil Light. The paper shows that Chuyuanʼs interpretation was commonly shared by Shanjia lineage scholars, for instance by Beifeng Zongyinʼs 北峰宗印 （1148-1213） elevation of pure over impure form, and furthermore was related to Yuanbian Daochenʼs 円弁道琛 （1086-1153） “Mind-only Pure Land” （weixin jingtu 唯心浄土）.
