This paper begins with a review of the debates among scholarsabout how to properly understand the “Buddha-nature theory” of Yuan-tsch (Won-cheuk). The scholars, (e.g., 羽溪了諦 (A.D. 1916), 金東柱 (A.D. 1986), Cho Eun-su (A.D. 1997), Hwang Chang-geun (A.D.2000), etc., according to Jieshenmi Jing Shu, they argue that Yuantsch‟s (Won-cheuk) ekāyāna thought of „Buddha-nature theory‟ belonged to “all sentient beings are able to become Buddhas” This paper sets about two steps: first, I will investigate that how scholars prove their claims. Second, I will investigate their claims that is corresponded with Yuan-tsch‟ s(Won-cheuk) Jieshenmi Jing Shu. I find that scholars claims are based on the unconditioned Buddhanature (asaṃskāra), but I find that Yuan-tsch(Won-cheuk) still was following an interpretative tradition under which the strict distinction between the unconditioned vs. the conditioned realms, and I find in the Jieshenmi Jing Shu Yuan-tsch(Won-cheuk) distinguished between two kinds of Buddha-nature: “Buddha-nature of Principle” (li foxing 理佛性) vs. the “Buddha-nature of Practice” (xing foxing 行佛性). The former belongs to unconditioned, the latter is the conditioned realms. According to Jieshenmi Jing Shu Yuan-tsch (Won-cheuk) contributes to the actuality that some sentient beings do become Buddhas is based on “Buddha-nature of Practice”, instead of “Buddhanature of Principle” Finally, “Buddha-nature theory” of Yuan-tsch (Won-cheuk) is not identified with the “all sentient beings are able to become Buddhas”.
