Only when both the view of self and what is seen by the self are eradicated is it the eradication of the view of self.

In contemplating and eradicating the view of self (satkāya-dṛṣṭi) through contemplative practice (vipaśyanā-caryā), one must neither take the five aggregates of form, feeling, perception, volitional formations, and consciousness as the self (the manas), nor take them as belonging to the self. One cannot say that the aggregate of form is not the self, yet is something the self can possess and use; nor can one say that the aggregates of feeling, perception, volitional formations, and consciousness are not the self, yet are something the self can possess and use. Form, feeling, perception, volitional formations, and consciousness are the self—this is a wrong view and wrong understanding; and "I can possess form, feeling, perception, volitional formations, and consciousness" is equally a wrong view and wrong understanding. All these views must be eradicated, dug out from the mind.

If there is something belonging to the self, then there is a self, and the view of self has not been eradicated. Who is it that takes the functions of form, feeling, perception, volitional formations, and consciousness as possessions of the self? It is, of course, the manas. Since beginningless kalpas, the manas has been using and exploiting these functions, believing that it possesses them; and because it has these functions, it gives rise to self-conceit and self-grasping, so that birth-and-death and afflictions never cease.

When the manas wants to have these functions, the eighth consciousness will, without the slightest stinginess, produce the material body and the six consciousnesses for the manas, manifesting these functions. The manas then takes these functions as "me" and "mine," not knowing that they all belong to the eighth consciousness, and thus the cycle of birth and death flows on without end. If one wishes to escape the suffering of this endless cycle of birth and death, one must make the manas eradicate these thoughts and views, so that the manas no longer regards these functions as "me" and "mine." In this way, the manas becomes without self, gradually no longer wishing to exploit these functions to create afflictive karma, gradually lessening its grasping and craving toward these functions, and the karma of birth and death is thereby eliminated.