 It is with this setup that Vasubandhu turns to address the non-Buddhist sectarians, asking them to account as elegantly as his causal, no-self view does, for the changing flux of mental events. For, the non-Buddhist opponent believes in an independent self who is the agent and controller of mental actions. If that is so, Vasubandhu challenges them, why do mental events arise in such disorder? Just what kind of a controller is the “self”? This is an important point, because it implies that Buddhists might use as evidence what is introspectively obvious to any meditator—namely, the difficulty of controlling the mind. If the “self” is an uncaused agent, why can’t I, for instance, focus my concentration indefinitely? Non-Buddhist (orthodox/Hindu) traditions generally affirm that the mind must be controlled, and harnessed, by the self; this is one of the central meanings of the term yoga (lit. “yoking”) in classical Hinduism. And, of course, the reason that such “yoking” is necessary is that the mind has its own causal impetus, which overwhelms the self unless and until the self attains liberation. Vasubandhu asks why, if changes in experience must be admitted to originate in the fluctuations of the mind, it should be believed that the “yoking” and other willful, agent-driven events originate outside of the mind in an unchanging “self.” The need for such an explanation is evidence that the “self” requires a more burdensome (less simple) theoretical structure than might appear at first blush.