 Moving on, the “dependence” relation that the Personalists are attempting to defend resists none of Vasubandhu’s arguments (a casualty, perchance, of its appearing as a counterargument within his text), but the Personalists persist by stating that the relation between the person and the aggregates is “ineffable.” To this, Vasubandhu argues, interestingly, that ineffability in regard to an entity that is ostensibly perceived undermines the functionality of perception as a source of knowledge. Without any way of distinguishing, clearly, what is perceived directly and what is perceived “ineffably,” all of perception becomes potentially ineffable. And, perhaps more importantly, not everything is said by the Buddha to be ineffable, or at least not equally so. For instance, when the Buddha denies the reality of the self, he does so in contradistinction to the sense bases. If the “person” also exists as an object of sensory perception, how can this distinction be upheld?