Can a Non-Vessel Become a Vessel?

The so-called "vessel" refers to a container that holds things; these "things" can be material or they can be wisdom, thoughts, and concepts. In the Dharma, the "vessel" refers to the latter, meaning the capacity for the Way (Dao), specifically the degree to which one can accommodate the Dharma path. Due to insufficient merit accumulated over beginningless kalpas, many people lack the necessary experience and cannot accept teachings beyond their own understanding. Consequently, it is said that such people have poor "root capacity" (genqi) and are unsuited to study deeper Dharma teachings.

So, is a "non-vessel" truly and permanently a non-vessel, incapable of being transformed into a vessel? The Dharma is not fixed; there is no Dharma that is eternally unchanging. When causes, conditions, and the right time arrive, any Dharma can change. Some non-vessels conceal the potential for great capacity. By skillfully removing obscurations and gathering the right causes and conditions, a non-vessel can become a great vessel. Can stones not be turned into gold? How much more so for a person who is a "non-vessel" – how could the measure of their mind and their inherent nature be fixed and unchanging?

To be honest, all sentient beings are originally non-vessels. For beginningless kalpas, they willingly sink into the bitter sea of birth and death, fundamentally disinclined towards enlightenment, unable to accept any Dharma. It is the Buddhas and Bodhisattvas who secretly plant the seeds of Dharma within sentient beings and cause the causes and conditions to ripen early, gradually transforming sentient beings into vessels capable of accommodating the Dharma. Initially, all sentient beings firmly grasp the five aggregates as "self," an attachment that is solid and unyielding. From the perspective of the Lesser Vehicle's teaching of non-self (anātman), all sentient beings are non-vessels. But can we refrain from teaching the Lesser Vehicle's principle of severing the view of self because sentient beings are non-vessels? Of course not. The Buddha spent twelve years transforming sentient beings into vessels, enabling countless beings to attain the four fruits, culminating in the Great Arhatship, including non-vessels who were adherents of non-Buddhist paths. Therefore, whether one becomes a vessel or remains a non-vessel also depends on the wisdom and skill of the polisher. If one does not understand the method of polishing, one often grinds a vessel into a non-vessel, destroying the vessel.

In the Dharma, there is a saying that teaching profound Dharma to non-vessels will cause them to be unable to accept it in faith, leading them to slander it with words and actions. This saying was originally spoken by the Buddha, who feared that sentient beings, by slandering the Dharma, would create evil karma and suffer the karmic retribution of hell for long kalpas. The Buddha is compassionate towards sentient beings, but the Buddha also possesses great wisdom. Therefore, this teaching of the Buddha is not a rigid dogma; it is applied flexibly according to the person and the time.

The greatly wise Bodhisattva Mañjuśrī was exceptionally skilled in flexible application. Once, He taught the profound Dharma of Prajñāpāramitā (Perfection of Wisdom) to five hundred Bhikṣus of Lesser Vehicle capacity. Because these five hundred Bhikṣus did not believe in this great Dharma, they fell into hell upon death. Someone asked Bodhisattva Mañjuśrī, "Since You clearly knew this would be the result, why did You teach the Prajñāpāramitā to these five hundred Bhikṣus?" Bodhisattva Mañjuśrī replied, "Because I knew that after they entered hell, they would reflect on the reason for their fall – their disbelief in the Prajñāpāramitā. Through this, they would realize the immense power of the Prajñāpāramitā, develop deep reverence in their hearts, sincerely repent, and thus be liberated from hell. After emerging from hell, they would first ascend to the heavens, then return to the human realm, encounter the Prajñāpāramitā Dharma, and then have the opportunity to study Prajñā. Their wisdom would increase rapidly, and soon they would attain Great Vehicle Bodhi, shortening their kalpas of practice and enabling them to achieve Buddhahood earlier."

Truly worthy of an Equal Enlightenment Bodhisattva! Using great wisdom, He forcefully transformed non-vessels into great vessels. Bodhisattva Mañjuśrī is a master craftsman skilled in polishing non-vessels. His extraordinary wisdom and Dharma-eye penetrate the causes and conditions of immeasurable kalpas. He first destroys the non-vessel, melts it down, and directly forges it into a great vessel. This is akin to disassembling an unusable non-vessel object and reassembling it into a usable vessel. How fortunate were these five hundred Bhikṣus to encounter Bodhisattva Mañjuśrī! How could such a great karmic connection be encountered without immense merit? If they had encountered an unwise teacher who remained silent about the Great Vehicle Prajñā, the fate of the five hundred Bhikṣus would not have undergone such a tremendous transformation. In conclusion: Vessel and non-vessel – the Dharma is not fixed. If one encounters wholesome conditions, a non-vessel also becomes a vessel.