 The Buddhist view has an in-built explanation for the difficulty of changing the mind’s dispositions. Each temporary collection of psychophysical entities generates, through causal regularities, another collection in the next moment. The mind’s present dispositions are conditioned by its past, and its every experience is only an expression of its internal transformations, triggered of course by influences coming from outside the individual. It is widely considered a difficulty for the Buddhist no-self view that it has trouble accounting for our intuitive senses of continuity and control. But here we see Vasubandhu turning a disadvantage into an advantage. The intuitive sense of control is a mistake. This is introspectively obvious and is implicit in the non-Buddhist’s admission that a mental series, distinct from the “self,” is dependent upon its own causal impetus. Of course, the non-Buddhists have a panoply of theories explaining the relation between the self and the mental events with which it is complexly entwined. This is territory over which Indian thought contemplates free will and determinism. Vasubandhu does not enter into these debates in any detail. His interest is only to indicate the Buddhist position’s comparative simplicity and causal parsimony.