 In any event, Vasubandhu is affirming the mainstream Buddhist view that the constantly-changing elements, which seem to be the possessions of, or the components of, the so-called “self,” are real, while the self is unreal. Buddhists readily admit that this view is counterintuitive (if it were intuitive we would all be liberated), and many doubts may arise when it is posited: If there is no self, then what is the same about me as a child and as an adult? What is named by my name? What perceives perceptions, or experiences experiences, or enacts actions, if not the self? What is memory, without a self? And crucially, from a Buddhist perspective, what transmigrates from one body to the next, and reaps the karmic fruit of good and evil deeds, if not a self? These are all questions of great importance in Buddhist philosophical treatments of the doctrine of no-self, and Vasubandhu will address them each in due course. Vasubandhu begins, however, by focusing on certain commonsense advantages to the no-self view, and exposing the difficulties in holding to the reality of the self. His first target, then, is Buddhist “Personalists.”