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Eckel: Defining a Usable Past 7920. Ibid.21. Ibid., part 2.22. For examples of the use of this concept, see To See the Buddha, pp.90–94.23. As in the Longer Sukhåvat∆vy¥ha S¥tra: “Furthermore, Ånanda, it is thepower [anubhåva] of the Tathågata that causes you to question the Tathågataabout this point.” Vaidya, ed., Mahåyånas¥trasaµgraha, p. 222; correspondingto Gómez, The Land of Bliss, p. 64.24. Vaidya, ed., Mahåyånas¥trasaµgraha, p. 246; corresponding to Gómez,The Land of Bliss, p. 99.25. As in Edward Conze’s translation of The Perfection of Wisdom inEight Thousand Lines (Bolinas: Four Season Foundation, 1973), p. 159:“Sariputra: It is through the might (anubhåva), sustaining power(adhi≈†håna), and grace (parigraha) that the Bodhisattvas study thisdeep Perfection of Wisdom, and progressively train in Thusness? TheLord: So it is, Sariputra. They are known to the Tathagata, they aresustained and seen by the Tathagata, and the Tathagata beholds themwith his Buddha-eye.”An important example of the word adhi≈†håna in the Lotus S¥traoccurs in the chapter on “The Manifestation of the St¥pa” (chapter 11).Here the meaning of adhi≈†håna comes close to the meaning ofpra√idhåna (vow): “Then, Prabh¥taratna, the Tathågata, Arhat, andPerfectly Enlightened Buddha had this adhi≈†håna: ‘Let this st¥pa,containing my physical form, arise in any Buddha-fields, in any worldsystems in the ten directions, wherever there is a revelation of thisDharma-teaching, the Lotus of the True Dharma….’” See P. L. Vaidya,ed., Saddharmapu√∂ar∆ka S¥tra (Darbhanga: Mithila Institute, 1960),pp. 149–150. Burton Watson translates adhi≈†©åna in this passage as“vow.” See The Lotus S¥tra (New York: Columbia University Press,1993), p. 171. A similar point is made in the chapter on “PeacefulPractices” (chapter 13 in the Sanskrit and chapter 14 in Burton Watson’stranslation of Kumåraj∆va’s Chinese): “O MañjuΩr∆, this Dharma-teachinghas been sustained (adhi≈†hita) by all the Buddhas. O MañjuΩr∆, ithas been eternally sustained by the Tathågatas, Arhats, and PerfectlyEnlightened Buddhas of the past, present, and future” (Vaidya ed.,Saddharmapu√∂ar∆ka S¥tra, p. 176). Here Watson translates the Chineseof adhi≈†hita as “protected by supernatural power.” This is notincorrect, but it loses the parallel with the previous passage and with theconcept of the vow.Adhi≈†håna comes closest to a concept of grace in the Lotus S¥trawhen the object of adhi≈†håna is not the teaching but the people whohear the teaching, as in the beginning of the chapter on “The Life-Span