This dissertation focuses on the doctrine of the “eka-dravya-viSaya” of the “Chanzha shane yebao jing”, and primarily pays much more attention on its stages of Buddhist practices.The standpoint of the “eka-dravya-viSaya”, expounded in the second volume of the “Chanzha shane yebao jing”, encompasses the “tathata-bhUta-dharmata” of the maha-yana and makes the stages of Buddhist practices as its foundation .The twofold reality of the “eka-dravya-viSaya” represents itself the sacred dimension as tathagata and the profane dimension as “buddha nature” or “tathAgata-garbha”.What the difference between the two lies in the degree of avidyA-kleca, nevertheless, the sacred cannot be distinguished from the profane in terms of the true meaning of the “eka-dravya-viSaya”.According to the doctrine that “all the sentient beings have Buddha nature”, the sentient beings can actually become Buddhas by transforming avidyA-kleca into their innate pure nature and this process relies on the development of the gradual advancement of becoming Buddhas, which is based on the “eka-dravya-viSaya”. And from the standpoint of the “eka-dravya-viSaya”, what the stages of Buddhist practices the “eka-dravya-viSaya” demonstrate pinpoints what that of the “Chanzha shane yebao jing”. In the “Chanzha shane yebao jing”, the stages of Buddhist practices develop step by step, and this is what ksiti-garbha-bodhi-sattva gives lessons and the key methods specially to those who are interested in maha-yana practices.Due to the tremendous obstacles sentient beings have in carima-kAla, there is no other way of getting progress unless the obstacles have been removed.Therefore, the first volume of the Sutra teaches the “Chanzha dharma-paryaya”. When the obstacles have gotten rid of, then come to practice the essential method of trini yanani vimoksa. All these doings are mainly focusing on the convenient practices for the sake of those who are inclined to that of the maha-yana.What the “Chanzha dharma-paryaya” relies on is the truth of the pratityasamutpanna-nihsvabhava, and this truth can be contributed to the reality of the “eka-dravya-viSaya”. In the second volume of the sutra that explicates the truth of the “eka-dravya-viSaya” by three kinds of practices, namely the first, practicing the “citta-matra-vijbana-vipacyana ” 、the second, practicing the “tathata-bhuta-vipacyana” and the third, concentrating one’s mind on holding the name of “ksiti-garbha-bodhi-sattva” by way of believing and understanding the truth of the “eka-dravya-viSaya”.According to the guna obtained from the three practices, there are distinctions between “solid status”（堅位）and “forbearance status”（忍位）. And to the extent the wisdom it obtained, there can be four distinguishable stages of becoming a Buddha.For the reason, on the one hand, of no differences in the “eka-dravya-viSaya”, all these four kinds of stages can be called as Buddha, on
