Wonhyo(元曉) was also a representative public Buddhist monk (民衆僧) who lead popularization of noble Buddhism by inventing propagation art, Mooaemoo(無?舞). This way, Wonhyo(元曉)'s life and idea, who left lots of literature and achievement of edification of the public, was progressed based on ilshim(whole heart, 一心), hwahap(harmony, 和會) and mooae(smoothness, 無?). In-dept progress of Wonhyo idea(元曉思想) reaches passion for propagation, i.e. pagye(破戒) and mooaehaeng(無?行) in Mooaesasang(無?思想), and the practice to create Mooaemoo(無? 舞), which is the expression of Wonhyo(元曉)'s eventual hope, 'Better others widely[饒益衆生] by returning to the origin of ilshim (一心)[歸一心源]'. Like this, the name of Mooaemoo(無?舞), the crystal of realization of Wonhyo idea(元曉思想) is said, according to Samgukyusa(?三國遺事?), “Wonhyo(元曉) named 'Mooae(無?)' after the phrase, 'ilchemooaein(一切無?人) ildochulsengsa(一道出 生死)' of Hwaeomkyeong(?華嚴經?). Wonhyo(元曉), who had profound knowledge of Hwaeomsasang(華嚴思想) so as to write Hwaeomgyeongso(?華嚴經疏?), etc., demonstrated the way of art, which had relatively big influence, in public in order to announce Buddhism that he learned through. Basically, Mooaemoo(無?舞) was not a solemn ritual dance nor royal family's ceremony dance. Originally Wonhyo(元曉) created easy and simple gamoo(歌舞) without special formality in order to deliver the idea of seongsokbuli ilshimhwajaeng(聖俗不二 一心和諍) to the public. However, the object of Mooaemoo became the royal family and noble people because it was flowed in the palace since Goryeo. Therefore, publicㆍpopular tendency of Wonhyo(元曉)'s time naturally disappeared, instead, it was handed down by being changed and settled as stylized royal songs and dances. This is one big characteristic of the transmission of Mooaemoo(無?舞). This way, Mooaemoo(無?舞), which had strong characteristic of popularization, experienced change, 'From Buddhism(佛敎) to Confucianism(儒敎)', in ideological aspect, as well as the content of performance, by changing to royal offering. This research intended to investigate the elements of 'ilshim(一心)', 'mooae(無碍)' and 'jeongtoshinang(淨土信仰) and popularization', which are the representative points of Wonhyo idea(元曉思想). As the basic ideological elements of Mooaemoo, a few characteristics can be searched in the aspect of ilshim(一心), mooae(無?), jeongtoshinang(淨土信仰) and popularization(大衆性) as follows. As a result, several characteristics were known. First, Wonhyo tried to awaken people that world of truth in One mind is in level where Yeomjeong(染淨) and ChinSok(眞俗) are fused, all beings are in the state of Bongak(本覺) in nature but stay away from enlightenment due to wind of ignorance. Second, in the ?Pahangip (破閑集)? are these phrases about Muaemu, "to flourish two sleeves means ending Yijang(二障), to raise leg three times means transcending three worlds." This can make one infer nirvana from two obstacles(二障) expressed in double sleeves. It can be assumed that Wonhyo wanted people to enlighten that in actual world, subject(我) and object(法) are all empty, equal each other. For Wonhyo, to enlighten thus means nirvana from obstacle. Wonhyo hoped to express this by dance. Third, in the Amit?bha thoughts of Wonhyo, One mind includes Dirty land(穢土) and Pure land(淨土), birth and death(生死), and nirvana(涅槃), paramita(彼 岸)and this world(此岸). Accordingly, Wonhyo did not attach to both paramita and this world. He called himself Householder Soseong(小 姓居士) and tried to approach the general public with easy means of Buddhist invocation and dance. Thus, Muaemu of then times of Wonhyo was an example where Wonhyo's thoughts were utilized in reality.