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

The tathāgatagarbha is naturally selfless. Why is it selfless? Analyzing this question clearly is also of great benefit for the eradication of the view of self (satkāya-dṛṣṭi-prahāṇa). The reason the word "analyze" is used is that before one has realized the tathāgatagarbha, one cannot directly observe its operation, nor directly observe the mind-nature and perception of the tathāgatagarbha in the course of its operation within all dharmas. But the selflessness of the tathāgatagarbha's mind-nature must have its cause, and the seventh consciousness having a self also has its cause. The cause is that the moment the seventh consciousness perceives dharmas, it falls into worldly dharma-marks, seeing only the worldly functions and likes and dislikes of mundane phenomena—this is ignorance (avidyā). The tathāgatagarbha, however, has no ignorance; when it perceives all dharmas, it does not see their worldly dharma-marks, nor their worldly merits and faults, and therefore it is selfless 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 so one cannot get started, feeling there is no place to begin. For example, I always want to devote more time to focused self-cultivation and further improve myself, but after thinking about it for two years it has been of no use, and even two more years would not make it possible—the causal conditions are not complete. I cannot let go of the work of spreading the Dharma, and there are many matters 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 for others—each has their own difficulties, with affairs that cannot be set aside, making it impossible to practice continuously with single-minded devotion. This pot of water, lukewarm and tepid, just never comes to a boil. The incompleteness of causal 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 lack provisions, or even have none at all; how then are they to practice diligently?