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The theory of "non-sentient-beings have the Buddha-nature"(无情有性)means that anything, including the things that don't have life has Buddha-nature. This theory is full of Chinese characteristics. The theory on Buddha-nature is one of the most important topics in Buddhist philosophy and, from the perspective of faith, Buddha-nature theory is the cornerstone of liberation to establish self-confidence. This is particularly reflected in the Chinese Buddhist scholars. When Buddhism was introduced into China originally, Buddha was understood as Immortality. Then there were some arguments on the nature of Immortality and if all sentient beings can become a Buddha. Even the theories of "non-sentient-beings have the Buddha-nature" and" non-sentient-beings teach the Dhamma" emerged in China Buddhism. Some of these theories were rooted in Indian Buddhism, such as the theory of "five castes" of Vijnaptimatrata School(唯识宗),but most of the theories were created by Chinese Buddhist scholars on the basis of absorption of traditional Confucian and Tao culture, such as " Immortality never dies"," non-sentient-beings have the Buddha-nature "and so on.In late Sui and early Tang dynasties, Master Ji Zang(吉藏),the originator of San Lun school put forward the ideology of "vegetation has Buddha nature" in "Da Cheng Xuan Lun(大乘玄论)".Influenced by Ji Zang, Fa Rongi(法融),came from Niu Tou School(牛头宗),proposed that "vegetation was in Tao all the time." In the history of Buddha-Nature development, Chan-Jan(湛然),the sixth ancestor of Tien-tai Schooli(天台宗),made the systematical discussion and proof of "non-sentient-beings have the Buddha-nature" for the first time. However, when the Buddha-nature theory developed to "non-sentient-beings have the Buddha-nature", there was no space left for the development of Buddha-nature's universality. So, Chan-Jan's discussions made an end of Buddha-nature's universality and initiate a new diversion. Only in Zen School, there were some new developments in "non-sentient-beings have the Buddha-nature"This paper tries to sort out the historical context of "non-sentient-beings have the Buddha-nature", form the inherited historical perspective. Meanwhile, this paper will make a re-survey on "non-sentient-beings have the Buddha-nature" about historical status, social impact and contemporary values in contemporary sociology and religion perspectives. As the theory of "non-sentient-beings have the Buddha-nature" is a philosophical proposition in a certain sense, so this paper's methodology is based on criticism literature analysis. Learning from the already existing research results, through the collection and analysis of existing literature, this paper will organize and sort out the history systems of the theory of "non-sentient-beings have the Buddha-nature". At the same time, this paper will make the historical development of the theory of "non-sentient-beings have the Buddha-nature" as the logical principle line, focusing on the social background, Buddhist origins and the theory of Buddhism in its own system of those scholars who claims "non-sentient-beings have the Buddha-nature". In Buddhist studies, it's hard to understand whether non-sentient-beings have the Buddha-nature in Han Buddhism. It will be a valid path to understand the Buddha-nature theory by grasp the theory of "non-sentient-beings have the Buddha-nature". Therefore, to sort out the historical context of "non-sentient-beings have the Buddha-nature" will help us to understand this issue further, and make some assist to those scholars who want to make a further research.In short, the theory of "non-sentient-beings have the Buddha-nature" is one of the most important components of China's Buddha-nature theory. This theory's emergence is associated with China's unique social and cultural conditions. So, the emergence of "non-sentient-beings have the Buddha-nature" is inevitable in China's Buddhist development. And just as Taoist was not the main stream in China's culture, the theory of "non-sentient-beings have the Buddha-nature" didn't turn into the main current of Buddha-nature in Han Buddhism.