The general consensus on Buddhism in the late Kory period is that it was corrupt and too enmeshed in political affairs for its own good. However, the main sources to support this view are the historical records drafted by Neo-Confucian officials, who were very critical of Buddhism. While there is no reason to doubt that corruption plagued Buddhism at the end of the Koryŏ dynasty, accepting this discourse at face value is also problematic. The purpose of this article is not to disprove this rhetoric or exonerate Buddhism, but rather to try and balance this discourse with evidence for internal reform and moral awareness that did in fact exist within Buddhism. This article shows that first and foremost, there was an unbroken tradition of studying the various Buddhist precepts traditions, and that monks turned to these sources for moral reflection. Two examples of illustrious late-Koryŏ monks also show that they were both concerned about moral laxity, and that they promoted different views of the precepts, but shared an intrinsic demand to take them literally. These are first the Indian monk Chigong, who visited Koryŏ between 1326 and 1328, and advocated adherence to his “precepts of non-production” (musaenggye), which prompted many people to give up wine and meat. The second monk is Mugi, who, in his Ode on the Acts of the Tathāgata Śakyamuni, written ca. 1328, lashes out at various misdemeanors carried out by the monks of his time. He too advocates a strict adherence to the basic precepts; one of the themes especially emphasized by him (and also by Hyesim before), is the cardinal importance of accepting donations from the laity without any desire or expectation. In how far their calls for moral regeneration were followed is not clear, but the continuous publication of tracts that advocate behavioral rules much like they preached, at the very least shows that monks never gave up on trying to address these problems.

中文翻译：

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高丽晚期佛教戒律观

高丽晚期佛教的普遍共识是，它是腐败的，而且为了自身利益而过度卷入政治事务。然而，支持这种观点的主要来源是新儒家官员起草的史料，他们对佛教持批判态度。虽然没有理由怀疑高丽王朝末期佛教的腐败问题，但从表面上接受这种说法也是有问题的。这篇文章的目的不是要反驳这种言论或为佛教开脱，而是试图用佛教内部确实存在的内部改革和道德意识的证据来平衡这种话语。这篇文章表明，首先，研究各种佛教戒律传统的传统是不间断的，僧侣们转向这些来源进行道德反思。两个杰出的晚期 Koryŏ 僧侣的例子也表明，他们都关心道德上的松懈，他们提倡对戒律的不同看法，但都有一个内在的需求，即从字面上理解它们。这些首先是印度僧人赤公，他在 1326 年至 1328 年间访问了 Koryŏ，并提倡遵守他的“无生产戒律”（musaenggye），这促使许多人放弃了酒和肉。第二位僧人是穆吉，他在他的《如来释迦牟尼行传颂》中写道。1328，猛烈抨击他那个时代的僧侣的各种轻罪。他也主张严格遵守基本戒律；他（以及之前的 Hyesim）特别强调的主题之一是，在没有任何愿望或期望的情况下接受俗人的捐赠至关重要。