This paper aims to highlight another point to current discourse on Gangyeon-Dogam’s “Eonhaeh”. The point that is proposed here us that an interpretation method of high authority is introduced regarding then “eonhae” of Gangyeon-Dogam. Due to the authority of this method of interpretation, other interpretation method has been ceased and only this method remains. This method has been the unified method which is continued to present times. The evidences for the claim shows that after the emergence of Gangyeong- Dogam, various attachement forms became unified in interpretation of some Buddhist text. This paper emphasizes such facts and analysis and focuses on the differences in the Buddhist text attachments in before Gangyong-Dogam’s. This paper also examines the Buddhist text attachment forms in Bubhwa-gyeong and Neungum-gyeong in 15th and 16th centuries. This paper arrivesatthe conclusion that basis of the analyses; Gangyeong-Dogam’s“eonhae”editions were very significant in education of Buddhist stext during the times. The Buddhist scripts of Gangyong-Dogam are one of the first important translations in Korean history due to the strict system of translation, editing and publication processes. In studying and educating the doctrines of Buddhism, the texts of Gangyeong-Dogam were very influential during the times when Buddhism’s influence was decreasing. This proves that Gangyong- Dogam’s Buddhists texts became standard for interpreting and the attachments interpretation method became unified. Furthermore, in the 15thcentury data, oral instruction forms are displayed not only in influence of Buddhism instructions but also in changes of Classic Chinese education(Hanmoon). In the method of translation, right attachment follows “EumdokGugyeol” and the left attachment follows “SukdokGugyeol”styles. Therefore, the reader first reads aloud and that interprets the meanings. In other words, the traditional lecture system and test method of oral memorization style of studies were completed. In conclusion, the results of “eonhae” project of Gangyeon Dogam can be summarized in three ways. First, it unified the ways of interpreting Buddhist texts. Secondly, such study process brought about enlightenment of Hoonminjungeum, the new letters, and also brought about changes in letter literacy. Thirdly, the study process of Chinese classical studies (Hanmun) was reflected in its influences of re-arrangement of the empty spaces in Hanmun texts.