Other power (Chinese: tālì 他力, Japanese: tariki, Sanskrit: *para-bala) is an East Asian Mahayana Buddhist concept which is discussed in Pure Land Buddhism and other forms of East Asian Buddhism. It generally refers to the power of a Buddha which can inspire someone, and take them to the Pure Land where they may easily become a Buddha. Other power is often contrasted with "self power" or jiriki (自力, one's own strength; Chinese: zìlì), that is, attempting to achieve enlightenment through one's own efforts. According to Mark L. Blum, other power can be described as "something 'received' or 'influenced' from the sacred world beyond the self". Other power is also commonly called "Buddha-power" or "vow power" (願力, Chinese: yuànlì, Japanese: ganriki, Skt. praṇidhāna-vaśa), the latter referring to a Buddha's past bodhisattva vows (purvapraṇidhāna) which have a certain power to influence sentient beings.

While the term "other power" was coined in Chinese sources, Indian Mahayana literature contains numerous similar ideas that relate to the Buddha's power to influence living beings, such as anubhāva (influence or inspiration provided by the Buddha) and adhiṣṭhāna (the sustaining power of the Buddha). These ideas can be understood as the Buddha's "supernatural power," "grace," "empowerment," "divine blessings," and "divine protection".

Pure Land Buddhism considers itself the "easy path" because it relies on other power, while other Buddhist paths are seen as self power paths, also called "the path of sages". While all Mahayana Buddhists agree that the Buddha's power has some effect on Buddhist practitioners, different Mahayana traditions have different accounts of how the other power of the Buddha works and how one's own practice interacts with it. Some Pure Land Buddhists hold that we must abandon all "self power" practices (such as ascetic practices, repentance, various kinds of meditation) and all self effort, and rely only on Amitabha Buddha's other power. Others hold that one's own "self power" becomes linked with the power of the Buddha through "sympathetic resonance" (gǎnyìng 感應). This view of the cooperation of self power and other power is more common in Chinese Pure Land thought.

Tibetan Buddhism also affirms that there are multiple causes to rebirth in a Pure Land, and that both the Buddha's power and the power of one's own karmic force are contributing causes.

Among the early Buddhist schools, there were different opinions about the powers of the Buddha. All the schools accepted that the Buddha had various magical and psychic powers and that he could perform miracles. Some schools had a much more exalted view of the Buddha, while others still held that his powers were limited by his physical and impure human body. The Mahāsāṃghika schools saw the Buddha's powers as being transcendent (lokottara) and immense. Thus, the Lokānuvartanā sūtra, one of the few surviving Mahāsāṃghika sources, states that "the wisdom, the merits and the power of the Buddha are immeasurable." This sutra also states that the strength of the Buddha is "irresistible", "inexhaustible", "immeasurable" and "incomparable", and is able to shake all Buddhalands with one finger.

Likewise, Vasumitra's Wheel of the Formation of Doctrinal Divisions (translated by Xuanzang) states that a central tenet of the Mahāsāṃghikas was that "the material body (rūpakāya), supernatural power (prabhāva) and lifespan (āyus) of a Buddha is unlimited (ananta)." The Mahāsāṃghika also held that the Buddha was always in samadhi, and that all the speech of the Buddha was completely perfect since all of it was actually one single divine sound.

Furthermore, the Mahāsāṃghika school seems to have promoted devotional practice and bhakti to a high status and to have anchored this practice in the purity and radiance of the Buddha. The Mahāvastu, one of the few surviving Mahāsāṃghika texts, states:

The purity of the Buddha is so great that the worship of the Exalted One is sufficient for the attainment of Nirvāna, and that one already acquires endless merit by merely walking round a stupa and worshipping it by means of floral offerings...from the Buddha’s smile, there radiate beams which illuminate the entire buddhafields.