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

Question: Is it only after realizing the Path that, upon seeing the mark of rain, one's mind can naturally be free of the mark of rain—knowing that it is raining, yet not dwelling on it? Whereas before realizing the Path, 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 cultivation exercised when facing the mark of rain and all marks. Avoiding marks precisely demonstrates that one is unable to be free of attachment to marks and unable to not dwell on marks. After enlightenment, bodhisattvas at the three stages of worthiness (śrāmaṇya-bhūmi) will still attach to the mark of rain when they see it, only more lightly than before. Only beginning from the first bhūmi can one gradually become free of attachment to the mark of rain; that is, only at the eighth bhūmi does one truly become free of attachment to the mark of rain and all other marks.

Therefore, after enlightenment one must achieve the transformation of the basis as suchness (āśraya-parāvṛtti-tathatā), and only at the first bhūmi can one truly speak of transforming one portion of the basis, because by then the sixth and seventh consciousnesses have already been transformed into wisdom; only with wisdom can one recognize and take refuge in suchness—transformation of consciousness into wisdom is the hallmark of the transformation of the basis as suchness. Only at the eighth bhūmi can one transform a large portion of the basis, but 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; whereas suchness has no afflictions—are the sixth and seventh consciousnesses similar in mind-nature to suchness? Not at all, because their defilement is heavy; hence there is no transformation of the basis, and only when the shouting of slogans reaches the first bhūmi does it correspond to a portion. 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, and only then can one be raised.