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  The current study has examined the achievements and Zen ideas("seon-sa-sang") of monks who went to D"ang towards the end of the Shilla Kingdom to further their studies. As for the formation of "gu-san-seon-moon", the first eight "seon-moon" werecertainly recognized by the Zen master of Hong-ju-jong belonging to Majo, three of which were influenced by Seo-Dang, Ji-Jang who, as a disciple of Majo, wasawarded Majo"s robes ("ga-sa"). Seo-Dang, Ji-Jang, with three of his four disciples being Shillans, was closely affiliated with Shilla monks. While Do-Oui returned to Shilla and laid a foundation for the Gaji branch ("san-moon") and Hong-Chuck successfully opened the Shilsang branch ("san-moon"), Hye-Chul transferred Zen laws ("seon-beob") by opening the Dongri branch and exchanged ideas with King Moon-Sung. The founder of Gaji branch, Do-Oui first transmitted the Zen ideas of Hong-ju-jong belonging to Nam-jong-seon, but his Zen ideas were often criticized as being the "words of Satans" and the light of his wisdom, henceforth, did not become known to the world. Hong-Chuck advocated the Majo"s Zen laws of "sudden realization" and "nothing to be trained or obtained", thus starting a new wave of Zen laws in Shilla"s Buddhist world and Kingdom that were then engrossed in the logics of Hwa-Um. Unlike other Zen masters, Hye-Chul was described on his epitaph as a person who had realized the virtuous personality of "Gong". His capabilities were so exceptional that they were immediately recognized by Seo-Dang, Ji-Jang on their first meeting. Furthermore, Hye-Chul actually put theories into practice.
  The significant influence of Hong-ju-jong of the Majo faction on the majority of monks who went to D"ang for further studies during the formation of Shilla"s seon-moon is attributed to the changes in the Hwa-Um studies at the end of the Shilla period, along with corrupt political situations of the time. The influence may have also been contributed by the attraction of "playful" languages used by Majo and their interlinkages. From an examination of Majo"s words, we can understand that Majo whole-heartedly managed to recover both phenomena and truth by using moderation as a means to eliminate the human mindset of differentiation that leads to polarization. For whatever questions that arose, he derived the affirmation of observed phenomena through the logic of antithesis. These philosophical teachings of Majo were passed down by Majo"s disciple, Seo-Dang, Ji-Jang to the monks who then came from Shilla to D"ang to further their scholarly pursuit.

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