Why Does the Eighth Consciousness Have No Self While the Seventh Consciousness Has a Self?

The eighth consciousness is naturally and inherently selfless. Why is it selfless? Dissecting this question clearly is of great benefit for eliminating the self-view (ātma-dṛṣṭi) as well. The reason I use the word "dissecting" is that without realizing the eighth consciousness, one cannot observe its operation directly, nor directly observe its mental nature and perception in the course of the operation of all dharmas. But there must be a reason why the mental nature of the eighth consciousness is selfless, and there is also a reason why the seventh consciousness has a self—the reason being that as soon as the seventh consciousness encounters dharmas, it falls into worldly dharma-marks and sees the benefits of worldly dharmas; this is ignorance (avidyā). The eighth consciousness has no ignorance; in seeing all dharmas it sees no worldly dharma-marks and no worldly benefits, and therefore it is selfless and without seeking. So what should the seventh consciousness do to eliminate the self-view?

The methods of practice are all laid out plainly and clearly; it is just that each person's specific conditions and causes for getting started are not complete, and so one cannot get started and feels there is no place to begin. For example, I always want to focus on my own practice and improve myself further, but after thinking about it for two years it has been of no use, and even with two more years it still could not be carried out—the causes and 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 not hungry, and I could do whatever I wanted. Now it is not possible—there are too many burdens. It is the same for others: each has their own difficulties, affairs cannot be set aside, and one cannot apply effort continuously with an undivided mind. This pot of water stays lukewarm and just never comes to a boil. When causes and conditions are incomplete, it is nothing other than insufficient merit, so that precepts, meditation, 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 must go first. Many people have no provisions at all; how can they apply effort?