The mitzvah of bikurim encompasses three distinct elements: hafrasha- designating one's first fruit, havaah- bringing these fruits to the Beis Hamikdash, and mikra bikurim- declaring one's gratitude to Hashem. Although the Rambam treats hafrashah as a single mitzvah (Sefer HaMitzvos, Aseh 125), he counts mikra bikurim independently (Aseh 132).
The Ramban cites the mitzvah of bikurim in his fascinating characterization of birchas hatorah. Based on the Gemara (Berachos 21b) the Ramban maintains that the daily requirement to recite birchas hatorah is a mitzvah min haTorah. Accordingly, he challenges the Rambam who does not include birchas haTorah in the minyan hamitzvos. The Ramban rejects the notion that birchas hatorah is included in the broader mitzvah of talmud Torah, for just as mikra bikurim is listed as a separate mitzvah, so too birchas haTorah should be counted separately.
If indeed the Rambam acknowledges that the recitation of birchas haTorah is a Torah obligation (see Mabit, Kiryas Sefer), one must distinguish between mikra bikurim and birchas haTorah. Rav Asher Weiss suggest that although mikra bikurim is recited at the time one brings his bikurim to the Beis Hamikdash, it is nevertheless viewed as an independent mitzvah, i.e., mikra bikurim is not a brachah on havaas bikurim, but rather an expression of thanks to HKB"H for all the berachos He has bestowed on us. This transcendent quality of mikra bikurim is evident in "arami oved avi" when we recall the very history of our nation. Accordingly, mikra bikurim is seen independently, not merely as a function of havaah, and is therefore counted as a separate mitzvah. Birchas haTorah however is a brachah on the substance and essence of Torah itself - "ki shem Hashem ekra, hovu goddeil l'Elokeinu - when we declare the name of Hashem we must assign greatness to Him" (Devarim 32:3). This obligation, the Mabit explains, is not an independent one but rather part of the broader mitzvah of talmud Torah.