 Vasubandhu does not list the five aggregates here, but his discussion of perception and inference stands in for having done so. Any Buddhist scholastic would be able to see that he has claimed to have proven the reality of the twelve sense bases (āyatana), and these twelve are easy to correlate with the five aggregates. The first aggregate, the physical (rūpa), includes the five sensory organs and their five objects. The second, third, and fourth aggregates—feelings (vedanā), thoughts (saṃjñā), and dispositions (saṃskāra)—are kinds of mental objects. The fifth aggregate, consciousness (vijñāna), is equivalent to the twelfth sense base, the  mind.[19]  Earlier in the Treasury Vasubandhu had included other elements within the five aggregates (including, for instance, avijñapti-rūpa, which is imperceptible, within the physical), but since he had also provided arguments disproving those elements (see the section on Disproof of Invisible Physicality), perhaps he felt no compulsion to include them here. Focusing on the twelve sense bases may be Vasubandhu’s way of providing as clean and parsimonious a Buddhist ontology as he can.