How Did the First Buddha in the Ten Directions, King of Majestic Sound, Realize the Path?

How did the first Buddha in the ten directions, King Buddha Resounding with Majesty, attain realization? With no other Buddha to reveal that all dharmas are the nature of the Tathagatagarbha, how did he independently discover that there exists an indestructible ālaya-vijñāna (storehouse consciousness) that gives rise to all dharmas, including the five aggregates and the mundane world? Although the impermanent, changing, arising, and ceasing phenomena of all mundane dharmas are difficult to realize, they can still be observed through prolonged investigation. But how was the ālaya-vijñāna observed and realized? Later practitioners, under the guidance of Buddhas, can acknowledge the permanent existence of the eighth Tathagatagarbha over many lifetimes and kalpas. Yet, the first Buddha, relying solely on his own efforts to observe the existence of the eighth consciousness, is truly inconceivable. Every step on the path to Buddhahood was traversed with utmost realism. How did he accomplish this?

The emptiness of all dharmas can be self-realized and self-understood. However, the Tathagatagarbha giving birth to all dharmas is extremely difficult to self-realize and self-understand, unless someone points out: "There exists a thing prior to heaven and earth, formless and originally silent and still." The cultivation and realization of a Pratyekabuddha (Solitary Realizer) is not exceedingly difficult; it merely requires diligent investigation and relinquishment of all worldly attachments. But the investigation into the Mahayana Tathagatagarbha is profoundly difficult. Therefore, the first Buddha who pioneered this path possessed supremely sharp faculties and wisdom.

How crucial is meditative concentration (dhyāna) ultimately? What kind of direct perceptual observation (pratyakṣa) did it bring about, enabling the Buddha to interconnect all dharmas and ultimately summarize them as originating from the Tathagatagarbha? Between theory and the observation and contemplation of phenomena, which is more important? Naturally, direct perceptual observation is more important. The first Buddha was a trailblazer; he had no theories to rely upon whatsoever. He alone meticulously observed and contemplated various phenomena, step by step, finally arriving at a correct conclusion, thereby forming the theories upon which later generations rely. Despite the teachings on the non-self of the five aggregates being expounded in such detail, countless people still fail to find the entry point. Why is the disparity among sentient beings so vast? Without the correct theoretical guidance pioneered by the forerunners, later practitioners would be like blind men trying to discern an elephant.

By what means did the first Buddha cultivate and realize all dharmas through self-enlightenment? Profound meditative concentration and wisdom, powerful logical thinking ability, and a tenacious will courageously dedicated to exploring the truth – these qualities far surpass what ordinary people can match. The first Buddha had no one to rely upon, no dharma to depend on. He alone engaged in unceasing, long-term efforts to explore the truths of the world, earnestly seeking the facts and reality of the existence of all dharmas. King Buddha Resounding with Majesty had only the facts and reality to rely upon, and even these he explored entirely alone. How should we, the later generations, learn from and emulate King Buddha Resounding with Majesty? The wise should learn from him: speak based on facts, courageously explore the truth, and they will certainly attain Buddhahood in the future. If King Buddha Resounding with Majesty had lacked even a modicum of concentration, he could not have attained Buddhahood. It was entirely through the merit of meditative concentration that he explored the complete truth, self-reliant and unsupported. We too should strive to rely as much as possible on our own precepts, concentration, and wisdom (śīla, samādhi, prajñā).