Why is the eighth consciousness selfless while the seventh consciousness has a self?

The eighth consciousness is naturally without self. Why is it without self? Analyzing this question clearly is also of great benefit for eradicating the view of self (satkāya-dṛṣṭi). The reason I use the word "analyze" is that, without having realized the eighth consciousness, one cannot directly observe its operation, nor directly observe the mental nature and awareness of the eighth consciousness in the course of the operation of all dharmas. But the selflessness of the eighth consciousness's mental nature must have a cause, and the fact that the seventh consciousness has a self also has a cause: the cause is that as soon as the seventh consciousness sees dharmas, it falls into worldly dharma-marks and sees the benefits of worldly dharmas—this is ignorance (avidyā). The eighth consciousness, however, has no ignorance; in seeing all dharmas it sees no worldly dharma-marks and no worldly benefits, and therefore it is without self and without seeking. So what should the seventh consciousness do to eradicate the view of self?

The methods of practice are all laid out plainly and clearly; it is just that the causal conditions for each person to actually begin are not complete, and that is why one cannot get started, why one feels there is no place to begin. For example, I always want to devote myself once more to focused self-cultivation and further improve myself; I have thought about it for two years to no avail, and even with two more years it still could not be carried out—the causal conditions are not complete. I cannot let go of the work of spreading the Dharma, and there are many things on my mind; it is not like before, when one person eating his fill meant the whole family was unfed and I could do whatever I wanted. Now it is not possible—there are too many burdens. It is the same with others: each has his or her own difficulties, affairs cannot be set aside, and one cannot practice continuously with an undivided mind; this pot of water, lukewarm and tepid, just never comes to a boil. The incompleteness of causes and conditions is nothing other than insufficient merit, so that precepts, meditative concentration (samādhi), and wisdom cannot advance. Therefore cultivating merit is still extremely important. Merit is one's own provisions and provisions for the Path: before the troops and horses move, the provisions go first. Many people have no provisions at all—how can they apply effort in practice?