本論文主要探討曇鸞所建立的彌陀的救贖理論的特質。蓋因曇鸞首先提出信靠他力、並依此作為「易行道」和「難行道」的區分，這種強調他力的說法，和佛教重視自力解兌的傳統有異，每被誤解成佛教的異端；但曇鸞的二種法身說，一方面承繼龍樹的二身說、更從思弁性的般若空轉向追求普遍存有的佛性論，一方面承繼世親的法身等流的佛身論，更深化其如來藏思想的面向，他的彌陀論實乃貫通大乘奧義，可知仰憑他力，不僅獨限於如來藏思想，其實正是直指大乘佛身觀的基底及其精隨所在。 此外，曇鸞「二種法身」之法身說，看來似乎和曇鸞－道綽－善導一系淨土教「是報非化」的說法不同，實則他以獨特的辯證性的「二身」用語，說明彌陀在聖俗交涉中的兩義性，包括：自力－他力、名號－如來、法性法身－方便法身等，並從超越一切相對之絕對者法身彌陀的概念，引伸出象徵佛陀位格性面向的他力、本願，正是善道流報身彌陀之說的先導。

　　　　　In the history of Pureland-Buddhism, Tan Luan is the first one who claims to rely on the force (他力) of Buddha, and divides Buddhism into two patterns - the easy way vs. the difficult way. The notion of 他力 is different from the main principle of Buddhism, and always misunderstanded as betrayer. But if we analyze the theory of Tan Luan, we can find two dimensions. In one side, he succeeds the idea of two-kaya from Nagarjuna, but his notion of sunya is more near Buddha-nature. On the other side, he succeeds the idea of the emanatuon of dharma-kaya from Vasubandhu, but more inclines to tathagata-garbha thought. So we can say, Tan Luan's theory of the force of Amita-Buddha is rooted on the tradition of Mahayana-Buddhism, and it is exactly the prototype of the Buddha-kaya. Besides this, in the theory of Tan Luan's two-dharmakaya, the term of dharmakaya Buddha is looked different to the doctrine of the series that he belongs. But he uses many dialectic terms of two-kaya, such as: self-power-other power, Name of Buddha-如來,法性法身-方便法身, and so on, in order to explain the duality of Amita-Buddha as the Absolute One appears himself between the sacred and the profane. And from the notion of the Absolute dharma-kaya of Amita-Buddha, the side of the Buddha's personal character, such as the force, vow, and so on, is developed. In fact, his theory of Amita-Buddha is nothing but the pioneer of the theory of samboghakaya Amita-Buddha in the series of Shandau.