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

The tathāgatagarbha is naturally and inherently selfless. Why is it selfless? Analyzing this question clearly is also of great benefit for eliminating the self-view (ātma-dṛṣṭi). The reason for using the word "analyzing" is that before one has realized the tathāgatagarbha, one cannot directly observe its operation, nor directly observe its mental nature and perception in the course of the operation of all dharmas. But the selflessness of the tathāgatagarbha's mental nature must have its cause, and the manas having a self also has its cause: the cause is that the moment the manas encounters dharmas, it falls into worldly dharma-marks, seeing only the worldly functions, likes and dislikes of mundane dharmas—this is ignorance (avidyā). The tathāgatagarbha, however, has no ignorance; in seeing 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 manas do to eliminate the self-view?

The methods of practice are all laid out plainly and clearly; it is only that each person's conditions and circumstances for actually beginning are not complete, and so one cannot get started, feeling there is no place to begin. For example, I always want to devote myself further to solitary practice and further improve myself; I have thought about it for two years to no avail, and even two more years would not make it possible—the conditions are not complete. I cannot let go of the work of spreading the Dharma; there are many things on my mind, unlike in the past when, as a single person, "when one person eats his fill, the whole family is 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, affairs cannot be set aside, and one cannot practice continuously with single-minded focus. This pot of water stays lukewarm, never coming to a boil. When conditions are incomplete, it is nothing other than insufficient merit (puṇya), 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—so how are they to practice diligently?