Teo-ong Seongcheol Daejongsa(大宗師)(1912-1993) who was the chief priest(方丈) of the dense woo(叢林) sermonized at the Buddhist writings one hundred days(百日法門) at Haein-sa in Hapcheon from December 4, 1967 to February 18, 1968. The Buddhist writings one hundred days(百日法門) was a comprehensive organizing of all Korean Buddhism. He did no need to sit down(長坐不臥) and carried out resolution of Bongeunsa Temple(鳳巖寺結 社) after he became a monk. He tried to innovate Buddhism based on the Seon(禪) education, which is to seek the truth(求道)-oriented, and insure substantiality. He brought a dispute of the Buddhist world by refuting Jinul (知訥)’s Donojeomsu(頓悟漸修) i deas, t he B uddhist t raditional practice method, and asserting Donodonsu(頓悟頓修). His real intentions appeared in Buddhist writings(法門) as well. Teo-ong accepted scientific theory, accentuated that all beings form and become extinct, emphasized middle way(中道) ideas, and tried to prove permanently immortal(常住不滅) through immortal(不生不滅), Bulgubujeong (不垢不淨), Bujeungbulgam(不增不減). The perception can be regarded as new change of perception to hardwire the true meaning of Jungdo on the public. Classical mechanics(古典力學) considered it established theory to separate mass and energy, but reestablished the former theory because Einstein suggested that matter and energy were equivalent. Thus it is new recognition through modern science, and process for the justifiability of Buddhism. It could be Hwakcheoldaeo(廓徹大悟), that immortal(不生不滅) was unraveled through science for the first time.