Not abiding in marks can only be achieved after the first bhūmi.

Question: Is it only after attaining realization that, upon seeing the appearance of rain, the mind naturally has no attachment to the appearance of rain, while still knowing that it is raining, yet not dwelling on it? Whereas before realization, one easily dwells on it, unless something else diverts one's thoughts, or one simply does not care about the rain?

Answer: So-called non-attachment and non-dwelling must be an inner skill exercised when facing the appearance of rain and all appearances. Avoiding appearances precisely demonstrates the inability to be free from attachment to appearances and to not dwell on appearances. After enlightenment, bodhisattvas at the three stages of the wise (the three virtuous positions) will still become attached to the appearance of rain when they see it, only more mildly than before. Only beginning from the first bhūmi can one gradually become unattached to the appearance of rain; that is, only at the eighth bhūmi does a bodhisattva truly become unattached to the appearance of rain and all other appearances.

Therefore, after enlightenment one must achieve the transformation of the basis as tathatā (suchness), and only at the first bhūmi can one truly speak of transforming one portion of the basis, because by that time the sixth and seventh consciousnesses have already been transformed into wisdom; only with wisdom can one recognize and take refuge in tathatā. The transformation of consciousness into wisdom is the hallmark of the transformation of the basis as tathatā. Only a bodhisattva at the eighth bhūmi can transform a large portion of the basis, yet it is still not ultimate. Pre-bhūmi bodhisattvas (pūrvabhūmika bodhisattvas) shout about transformation of the basis with their mouths, but because afflictions obscure them, successful transformation of the basis is impossible. And tathatā has no afflictions—are the mind-natures of the sixth and seventh consciousnesses similar to tathatā? Not at all, because their defilement is heavy; therefore transformation is impossible. They shout slogans until the first bhūmi, when only then does it correspond to some extent. As for those who have not attained enlightenment, shouting such slogans is pure nonsense—they cannot even see clearly their own face, yet they exalt themselves by speaking of transformation of the basis. Before finding something to rely upon, what can one rely on? And one cannot lift oneself up; only the tathāgatagarbha and cause-and-effect can lift one up—only then can one be lifted.