The Realm of Suchness Samādhi

"At all times and in all places, does wisdom illuminate without obstruction, every thought perfectly penetrating, seeing not a single dharma that can serve as an obstacle, never interrupted even for a single kṣaṇa?" This is one of the ten criteria in the Zongjing Lu (Records of the Mirror of the Source) for verifying enlightenment. How should this statement be understood?

It should be understood thus: for a bodhisattva after enlightenment, in all the activities within the world of the five aggregates, at all times and in all dharmas, he can observe that these are the functions and operations of the eighth consciousness; there is no separate functioning of the five aggregates themselves—all is the functioning of the self-nature of true suchness, and the mind does not fall into the false appearances of the world of the five aggregates. This level of wisdom is quite profound, attaining the patience with the non-arising of dharmas (anutpattika-dharma-kṣānti) of the first bhūmi and above, partially realizing the one true dharmadhātu, and realizing that all dharmas, mundane and supramundane, are entirely the functioning of the eighth consciousness, entirely the operation of the eighth consciousness. Without the profound seed-wisdom of Consciousness-Only, it would be impossible to observe so minutely, comprehensively, and penetratingly. This is the true samādhi of true suchness (tathatā-samādhi). The Buddhas have completely realized the samādhi of true suchness, while bodhisattvas on the bhūmis only partially realize the samādhi of true suchness and cannot attain the complete samādhi of true suchness, because there are still many dharmas they have not yet realized, and some dharmas still fall within worldly appearances.