 Vasubandhu thus begins his argument by posing a dilemma for the Personalists, between saying that the “person” is uncaused—which would be to adopt a non-Buddhist view—and specifying the cause. Since the Buddha explained the aggregates to be the psychophysical elements that make up the person, any posited “self” must be in some way related to those entities. But the Personalists will not wish to say simply that the “person” is caused by the aggregates. For, the aggregates are temporary and impermanent in the extreme. The whole issue at hand is how to account for the continuity of the person as the aggregates change. If the aggregates are the cause(s) of the person, then the person, too, must change as they change. As Vasubandhu explains in criticizing a parallel context, “No unchanging quality is seen to inhere in changing substances.” (AKBh  159.20)[20]  If the causal basis is accepted as changing, the “person” is no longer continuous across the aggregates and through time. So a “person” caused by the aggregates provides no answer to the doubts about personal identity raised above.