[EsAllCams]

Thinking about the purpose of the 'Aggregates' it must in my opinion be realised that there are, as a matter of fact, not really five different aggregates in the same way as there is not really a 'Self'. The interdependence of the whole does not allow the distinction. I believe the Buddha deconstructed the human experience in the five most logical sets for the purpose of deconstructing the idea or experience of a self or the mental formations of independent entities. It would be wrong view to see the aggregates as five independent streams or processes as if they had some permanency to them without an inter-relationship between and amongst themselves, so to speak.

Does the ever changing processes stop at the point of enlightenment? I will answer with a clear NO! Experience is the whole point! The Buddha himself never stopped having experience.

What is the use of this analysis of personal experience in
terms of the five aggregates? What is the use of this reduction
of the apparent unity of personal experience into the elements
of form, feeling, perception, volition or mental formation, and
consciousness? The purpose is to create the wisdom of not-self.
What we wish to achieve is a way of experiencing the world that
is not constructed on and around the idea of a self. We want to
see personal experience in terms of processes – in terms of impersonal
functions rather than in terms of a self and what affects a
self – because this will create an attitude of equanimity, which
will help us overcome the emotional disturbances of hope and
fear about the things of the world.
We hope for happiness, we fear pain. We hope for praise, we
fear blame. We hope for gain, we fear loss. We hope for fame,
we fear infamy. We live in a state of alternate hope and fear. We
experience these hopes and fears because we understand happiness,
pain, and so forth in terms of the self: we understand them
as personal happiness and pain, personal praise and blame, and
so on. But once we understand them in terms of impersonal processes,
and once – through this understanding – we get rid of the
idea of a self, we can overcome hope and fear. We can regard
happiness and pain, praise and blame, and all the rest with equanimity,
with even-mindedness. Only then will we no longer be
subject to the imbalance of alternating between hope and fear. http://peterdellasantina.org/books/t...enment.htm#c12