The Realm of the Samādhi of Suchness (tathatā-samādhi)

"Is it that at all times and in all places, wisdom illuminates without obstruction, every thought is perfectly penetrating, no dharma whatsoever is seen as an obstacle, and not for a single instant has there been even a momentary interruption?" 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 who has been enlightened, 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 of the eighth consciousness; there is no independent functioning of the five aggregates themselves—all is the functioning of the self-nature of suchness, and the mind does not fall into the false appearances of the world of the five aggregates. This level of wisdom is extremely deep, reaching the patience with the non-arising of dharmas of the first bhūmi and above, partially realizing the one true dharmadhātu, realizing that all dharmas, mundane and supramundane, are entirely the functioning of the eighth consciousness, entirely the operation of the eighth consciousness. Without profound seed-wisdom of Consciousness-Only, it would be impossible to observe with such subtlety, comprehensiveness, and penetrating depth. This is the true samādhi of suchness. The Buddhas have completely realized the samādhi of suchness, while bodhisattvas on the bhūmis only partially realize the samādhi of suchness and cannot attain the complete samādhi of suchness, because there are still many dharmas they have not yet realized, and some dharmas still fall within worldly appearances.