This paper presents an investigation into cross-cultural transfiguration of Buddhist faith in Goryeo Dynasty, with a focus on $\acute{S}\bar{u}$ra？gama-s$\bar{u}$tra that used to be in vogue in East Asia. There are three major types of $\acute{S}\bar{u}$ra？gama-s$\bar{u}$tra faith in Goryeo: the first one was concerned about the scripture itself including its citation and publication and the compilation of its annotation books; the second one involved establishing Buddhist rituals related to the scripture; and the final one was to create Dh$\bar{a}$ran$\bar{i}$ stone poles with Dafoding Dh$\bar{a}$ran$\bar{i}$ in Volume 7 of the scripture engraved in stone. While it was the common practice to engrave Zunsheng Dh$\bar{a}$ran$\bar{i}$ in China, the number of stone poles on which Dafoding Dh$\bar{a}$ran$\bar{i}$ was engraved was overwhelmingly large. There are a couple of reasons behind the difference: first, there was a tendency of Zunsheng Dh$\bar{a}$ran$\bar{i}$ being worshiped at the national level in Goryeo, which probably explains why the percentage of Zunsheng Dh$\bar{a}$ran$\bar{i}$ stone poles designed to pray for a personal mass for the dead by engraving Dh$\bar{a}$ran$\bar{i}$ on a stone pole was considerably low. In addition, there were esoteric sects in Goryeo, and it is estimated that they must have got involved in the establishment of Dafoding Dh$\bar{a}$ran$\bar{i}$ stone poles in the former half of Goryeo. Furthermore, the Zen sects had a deep non-Zen understanding of Esoteric Buddhism and tended to practice Dh$\bar{a}$ran$\bar{i}$ in Goryeo. It is estimated that Dafoding Dh$\bar{a}$ran$\bar{i}$ stone poles were set up in large numbers in Goryeo as the prevalence of $\acute{S}\bar{u}$ra？gama-s$\bar{u}$tra faith that continued on since the former half of Goryeo was combined with the Zen sects' active position about Dh$\bar{a}$ran$\bar{i}$.