釋門自鏡錄 2.75

2.75

釋順璟者樂浪郡人也。本上之氏族。東夷之家系。故難詳練。其重譯學聲教。蓋出天然況乎。因明之學。奘師精研付受。華僧尚未多達。璟之克通非其宿殖之力。自何而至於是歟。於乾封年中。因使臣入貢附至。時大乘基歎曰。新羅順璟法師者。聲振唐蕃學包大小。業崇迦葉。唯執行於杜多。心務薄拘恒馳聲於少欲云云。惜哉璟在本國稍多著述。亦有傳來中原者。其所宗法相大乘了義教也。見華嚴經中始從發心便成佛已。乃生謗毀不信。或云。當啟手足命弟子輩扶掖下地。地則徐裂璟身俄墜。時言生身陷地獄焉。于今有坑廣袤丈餘。實坎𮃼然。號順璟捺落迦也（宋僧傳）。

Śramaṇa Shunjing was a native of Lelang Commandery. He was from an aristocratic clan of that realm, a lineage of the Eastern Barbarians, so details are difficult to ascertain. His learning of sacred teachings through successive interpreters seemed to arise from nature. Moreover, regarding the study of Hetuvidyā, which Master Xuanzang thoroughly investigated and transmitted, not many Chinese monks had yet mastered it; that Shunjing could master it—if not through the power of past cultivation, from where could he have reached this? During the Qianfeng era, he accompanied an envoy bringing tribute. At that time, Mahāyāna-Kuiji praised him, saying: “Dharma Master Shunjing of Silla has a fame that shakes Tang and Tibet; his learning encompasses both Mahāyāna and Hīnayāna. In practice he reveres Kāśyapa, strictly observing the dhūtas; in mind he emulates Vakkula, constantly winning renown for having few desires.” Alas! Shunjing wrote rather extensively in his own land, and some of his writings were transmitted to the Central Plains. What he upheld was the definitive teaching of the Faxiang Mahāyāna. Seeing in the Avataṃsaka Sūtra that from the very first arousing of the aspiration one attains Buddhahood, he gave rise to slander and disbelief. Some say that when he was about to die, he ordered his disciples to support him down to the ground. The earth slowly split open, and Shunjing’s body suddenly plunged down. People at the time said he sank alive into hell. Even now, there is a pit over ten feet wide, an actual cavernous hollow, called Shunjing’s Naraka. (Song Biographies of Eminent Monks)