The Five Aggregates of Clinging

[Michel]

Dear Jhananda,

The Buddha placed much emphasis on that one should thoroughly understand the "five aggregates of clinging." He described them as being the composites of one's own human experience; that they are the cause of much suffering when clung to because they are continuously changing and are impermanent; that they are also non-self. (What a shocker that must be when one discovers that.)

Below are my notes on the five aggregates that I've put together from my understanding based on various Theravadan authors, the suttas, and from you.

My questions follow last.

Here's my understanding on the "five aggregates of clingng":

FIVE AGGREGATES OF CLINGING (khandhas):

1. Body/Form (rupa) -  the physical component of experience: self or object.
[With the arising of nutriment[physical food] there is the arising of form. With the cessation of nutriment there is the cessation of form. This Noble Eightfold Path is the way leading to the cessation of form; that is, right view … right concentration....]
2. Feeling (vedana) - sensations that are pleasant, unpleasant, neutral derived through contact with any of the six sense bases [With the arising of contact there is the arising of feeling...]
3. Perception (sañña) – concepts about things and experiences derived through contact with any of the six sense bases [With the arising of contact there is the arising of perception...]
4. Volitional Thought Formations (sankhara) –  of  volition: will, choice, intentions and desires; also thoughts, questions all in regards to contact with any of the six senses. [With the arising of contact there is the arising of volitional formations...] Three kinds of volitional formations: meritorious[ripening in pleasure], demeritorious[ripening in pain], & imperturbable [the formless states of jhāna].
5. Consciousness/Cognition/Awareness (viññana) – awareness of objects that come in contact with any of the six sense bases. [With the arising of *name-and-form there is the arising of consciousness...]“

*Feeling, perception, intention, contact, & attention: This is called name. The four great elements, and the form dependent on the four great elements: This is called form. This name & this form are called name-&-form.  MN 9

Note: The italics are passages from the suttas.

This is my understanding of how the 5 aggregates interrelate: 

Feeling, perception, and consciousness are mutually interdependent; they are described in the suttas as being"conjoined." Volitional thought formations arise as a result of feelings, perception and consciousness. Physical form is the object of feeling, perception, consciousness and volitional thought formations. (one can also have volitional thought formations about one's own thoughts, i.e. "I hate that thought! Wish it would go away." Perhaps I'm getting too nitty-gritty?)

Here are some interesting comments on the aggregates:

Jhananda: "Self-awareness is being aware of the five aggregates, which are: the body, the senses, mental structure and the cognitive processes."

Bhante Gunaratana: "All five aggregates fall sick, grow old, and die every moment. Because we cling to the body, when it ages or becomes ill, we suffer physical pain and emotional distress. Because we wish to hold on to pleasant feeling and avoid painful ones, life's inevitable ups and downs cause us to be depressed and unhappy. Every perception of beauty and even the most brilliant or delightful thought arises for an instant and then passes away. If we cling to any aggregate, it becomes an aggregate of clinging and the cause of suffering. The truth is, it's up to us. When we do not cling, we do not suffer. Mindfulness of this recognition is the second noble truth."

Gunaratana, Bhante (2012-08-07). The Four Foundations of Mindfulness in Plain English (Kindle Locations 2649-2651). Wisdom Publications. Kindle Edition.

Bhikkhu  Bodhi:

•   "The three characteristics of the five aggregates are impermanence, suffering and non-self.

•   The human experience is a composite of the five aggregates, none of which is the self.

•   Together  these five aggregates generate the whole array of thoughts, emotions, ideas, and dispositions in which we dwell, "our world."

•   The five aggregates are dukkha since they are impermanent. They change from moment to moment, arise and fall away, without anything substantial behind them persisting through the change. Since the constituent factors of our being are always changing, utterly devoid of a permanent core, there is nothing we can cling to in them as a basis for security. There is only a constantly disintegrating flux which, when clung to in the desire for permanence, brings a plunge into suffering."

Bodhi, Bhikkhu (2011-12-15). The Noble Eightfold Path: Way to the End of Suffering (pp. 24-25). Independent Publishers Group. Kindle Edition.

Thanissaro Bhikkhu:"The five clinging-aggregates form the summary definition of stress under the first noble truth...
   ...Some authors have defined the aggregates as the constituent parts of what makes a person, but this is a mistake, for the Buddha said explicitly that they are not to be seen as “what I am” (SN 22:59). Instead, they are better defined as the elements of experience that form the raw material from which we create a sense of self (SN 22:2): what the Buddha calls “I-making” and “my-making.” Without clinging, these aggregates are neutral. With clinging, they’re stressful." (SN 22:48).

Thanissaro Bhikkhu (2012-08-09T07:00:00+00:00). Right Mindfulness: Memory & Ardency on the Buddhist Path (Kindle Locations 3114-3120). Metta Forest Monastery. Kindle Edition.


Here are my questions:

1.  Does one contemplate the aggregates during meditation or are they to be considered outside of meditation?  If  you are meditating, how can you think about the aggregates and arrive at some sort of supramundane knowledge beyond the first jhana? What I mean is, there is no thinking involved in the higher jhanas beyond the 1st jhana -- all thinking has shut down.

2. Do the aggregates comprise the 1st N.T. of suffering, or do they comprise the 2nd N.T., the cause of suffering? (somewhere I read that the 5 hindrances are the cause of suffering)

3. In your opinion, what is important to understand about the aggregates?

[Jhanananda]

Dear Jhananda,

The Buddha put much emphasis that one should thoroughly understand the five aggregates.

Below are my notes of the five aggregates that I've put together from my understanding, various Theravadan authors, the suttas, and from you.

My questions follow last.

The first thing to understand is the five clinging aggregates (khandhas), within a Buddhist context, are all about how we construct identity.  And, we must keep in mind that the trajectory of the Noble Eightfold Path is driven by the Four Noble Truths, thus we are seeking to reduce, or eliminate suffering (dukkha).  And, we have to understand that it is our very identity that is tied up in our craving, which propels our suffering.  Thus, collapsing, or deflating, or eliminating identity is what the Noble Eightfold Path is about.

Identity is not just a sense of self, but all of the components that go into our sense of self.  So, even though the Sanskrit term 'rupa,' for instance, means all physical phenomena in the physical universe, it also refers specifically to the physical body, especially in a Buddhist context; but it also applies to form verses abstraction, so understanding the five clinging aggregates (khandhas) applies to a broad world view that the western mind does not necessarily have, nor needs to embrace.  However, if we are going to understand the doctrine (dhamma) of Siddhartha Gauatama, then we need to understand the five clinging aggregates (khandhas) as best we can within our world-view.

My comments are below in bold
FIVE AGGREGATES OF CLINGING (khandhas):

1. Form (rupa) -  the physical component of experience: self or object.
[With the arising of nutriment[physical food] there is the arising of form. With the cessation of nutriment there is the cessation of form. This Noble Eightfold Path is the way leading to the cessation of form; that is, right view … right concentration....]
With respect to the identity it is just the body
2. Feeling (vedana) - sensations that are pleasant, unpleasant, neutral derived through contact with any of the six sense bases [With the arising of contact there is the arising of feeling...]
This use of the term 'feeling' refers strictly the sensory phenomena.  It is often used to refer the the charismatic phenomena; however, the charismatic phenomena are not physical, therefore none of the senses are involved in it, even if they seem to be.
3. Perception (sañña) – concepts about things and experiences derived through contact with any of the six sense bases [With the arising of contact there is the arising of perception...]
Perception is not concepts it is interpretations of the sensory realm.  When we are in the equanimity of the 3rd jhana, then there is no perception active, and sensation is just raw and uninterpreted.
4. Volitional Thought Formations (sankhara) –  of  volition: will, choice, intentions and desires; also thoughts, questions all in regards to contact with any of the six senses. [With the arising of contact there is the arising of volitional formations...] Three kinds of volitional formations: meritorious[ripening in pleasure], demeritorious[ripening in pain], & imperturbable [the formless states of jhāna].
I have it as Mental formations, structures, beliefs or projections.  It is essentially about our belief systems.
5. Consciousness (viññana) – awareness of objects that come in contact with any of the six sense bases. This is yet another one of the serious errors in the translation of the dhamma. 
The whole point of the Buddha damma is when one is enlightened, then all of the 5 aggregates have come to silence; however, if 'viññana' is correctly translated as 'Consciousness' then the conclusion is that, enlightenment is an unconscious state.  If this is true, then Buddhism leads to unconscious, which would mean Siddhartha Gautama was not enlightened.  I do not accept that Siddhartha Gautama was not enlightened, because when his message is properly understood, then it is one of the most enlightened messages.  However, I do accept that most Buddhist priests since he died were, and are, most probably unenlightened.  Therefore, I interpret 'viññana' as Cognition, or volition.
[With the arising of name-and-form* there is the arising of consciousness...]*“Feeling, perception, intention, contact, & attention: This is called name. The four great elements, and the form dependent on the four great elements: This is called form. This name & this form are called name-&-form.  MN 9

Here are my questions:

1. Is this a good representation of the aggregates, or have I left something out? 

See my comments above in bold

2. In your view, why are the aggregates the cause of much suffering and stress?

We suffer because we are bound up in identity.  By giving up identity by giving identification with the phenomenal world we enter jhana, where we are released from suffering and enter bliss, joy and ecstasy.

3.  Does one contemplate these during meditation or are they to be considered outside of meditation?  If  you are meditating, how can you think about the aggregates and arrive at some sort of supramundane knowledge, beyond the first jhana?

Until you enter jhana, then using the aggregates as a field of meditation (AKA satipathana) leads to self awareness.

4. Do they comprise the 1st of N.T. of suffering, or do they comprise the 2nd N.T., the cause of suffering[/b]

Being bound up in the 5 aggregates of identity is the cause of suffering.  When there is no identity, and identification with the phenomenal world, then there can be no suffering.

[Michel]

Very interesting, Jhananda. Your model or interpretation of the aggregates seems radically different than any other that I've come across.

The following sums up what you've written (your quotes are within quotation marks, my questions below are in bold brackets):

"The Five Clinging Aggregates (khandhas) are mental constructs of self-indentity."

"Being bound up in the 5 aggregates of identity is the cause of suffering.  When there is no identity, then there can be no suffering."

You define the 5 aggregates as:

1. Form (rupa) - one's own physical body with respect to self-indentity

2. Feeling (vedana) - "charismatic phenomena ... charismatic phenomena are not physical, therefore none of the senses are involved in it".

[Can one experience the charismatic phenomena, which I think are the result of jhana, as being pleasant and unpleasant? My guess is yes.]

3. Perception (sañña)-"interpretations of the sensory realm. "

4. "Mental formations" ((sankhara) --" structures, beliefs or projections, essentially about our belief systems."

5. "Cognition or volition" ('viññana') "If 'viññana' is correctly translated as 'Consciousness' the conclusion is that when one is enlightened, then all of the 5 aggregates have come to silence, therefore, enlightenment is an unconscious state.  If this is true then Buddhism leads to unconscious.  I do not accept that Siddhartha Gautama was not enlightened.  However, I do accept that most Buddhist priests since he died were and are most probably unenlightened.  Therefore, I interpret 'viññana' as Cognition, or volition."

[I don't understand what you mean by 5. "Cognition or volition"?  Wouldn't volition fit under 4. mental formations?]

[Could you also please define again what you mean by 5. cognition as you've stated above? I don't follow]

Quote from Jhananda:"If 'viññana' is correctly translated as 'Consciousness' the the conclusion is that when one is enlightened, then all of the 5 aggregates have come to silence, therefore, enlightenment is an unconscious state.  If this is true then Buddhism leads to unconscious. "
 
[I'm not sure what you mean by this. But let's say -- If 'viññana' were translated as "cognition" then where does it lead to when one is enlightened? Does it lead to conscious or unconscious state?]

[Jhanananda]

Very interesting, Jhananda. Your model or interpretation of the aggregates seems radically different than any other that I've come across.

Thank-you.  The difference is I have the attainment of jhana, and I understand its value; whereas, clearly most Buddhist priests do not have jhana, nor understand its value.

[Can one experience the charismatic phenomena, which I think are the result of jhana, as being pleasant and unpleasant? My guess is yes.]

Yes, when a contemplative first begins to experience the charisms (jhana-nimitta) that are associated with the religious experience (jhana), then that person might be confused, so they will seek a meditation master to explain it to them.  However, there are many who claim to be meditation masters, but few are, because any meditation teacher who does not have the direct experience with the charisms (jhana-nimitta) that are associated with the religious experience (jhana), is no master. 

So, the amateur meditation teachers will misdirect the student, and even frighten them with scare stories about the charisms.  So, when the student experiences the charisms again, then they might believe it is the devil tormenting them.

[I don't understand what you mean by 5. "Cognition or volition"?  Wouldn't volition fit under 4. mental formations?]

Perhaps, except volition is not a mental structure/formation.

[Could you also please define again what you mean by 5. cognition as you've stated above? I don't follow]

Quote from Jhananda:"If 'viññana' is correctly translated as 'Consciousness' the the conclusion is that when one is enlightened, then all of the 5 aggregates have come to silence, therefore, enlightenment is an unconscious state.  If this is true then Buddhism leads to unconscious. "
 
[I'm not sure what you mean by this. But let's say -- If 'viññana' were translated as "cognition" then where does it lead to when one is enlightened? Does it lead to conscious or unconscious state?]

The point here is those who meditate deeply experience super conscious states of heightened awareness; therefore, conscious cannot be an aggregate, because, remember, an aggregate is a feature of the identity, and those who are enlightened have arrived at a non-duel state.  We must thus reject the interpretation that the Pali term 'viññana' is correctly translated as 'Consciousness.'

Whereas, cognition is the mental processes of thinking, reasoning, perception, etc.  These processes are diminished as we go deeper into the religious experience; therefore, it is reasonable to translate the Pali term 'viññana' as cognition.

Stu and I left our campsite last night just in front of a snow storm, so I am back in town for a while.

[Michel]

Thank-you for your reply, Jhananda.

What you say here is over my head. My guess is this is supramundane understanding. I think that I may be able to understand the aggregates after I learn how to meditate deeply.

But perhaps one day you will write a detailed essay on the aggregates, if you have not already done so. I would certainly be interested in reading something like this.

Do you think at this stage of my practice I should concern myself with trying to understand abstract ideas like the 5 aggregates and dependent origination?  Is an intellectual understanding of these important for one who is starting off?

I have been studying  dhamma every day for the last year and I'm familiar with much of it. Perhaps I don't have a proper understanding of it because my understanding is based on scholars who may have an incorrect view of the dhamma. But at least I'm somewhat familiar with their views. So in the very least I have established a benchmark to compare what others think.

So the big question is - What are the vitally important dhamma subjects that one should be learning and understanding in the early stages of one's practice? Would an understanding of the 7 sets of 37 qualities (bodhipakkhiyā dhammā , wings to awakening) be of any practical use?

PS - I hope you eventually make a video of your retreat. They are inspiring to say the very least, and I like to watch them again and again.

[Jhanananda]

Thank-you for your reply, Jhananda.

What you say here is over my head. My guess is this is supramundane understanding.

You are welcome, but I can understand why the dhamma is difficult to understand before one experiences deep meditation.

I think that I may be able to understand the aggregates after I learn how to meditate deeply.

But perhaps one day you will write a detailed essay on the aggregates, if you have not already done so. I would certainly be interested in reading something like this.

This morning I read your question and I knew that I had indeed written an essay on the subject of the aggregates and how the jhanas are related to them, but when i went looking for the essay on the GWV website I did not find it, so I looked into the fold on my hard drive for completed articles and found it there.  Apparently I never posted it to the GWV website.  So, I uploaded it this morning.  It is called The Joyful Home of the Way (Di.t.thadhammasukhavihaaraa).  If you click the link, then it should take you to the article.

Do you think at this stage of my practice I should concern myself with trying to understand abstract ideas like the 5 aggregates and dependent origination?  Is an intellectual understanding of these important for one who is starting off?

I believe it is important to understand that the reason why one suffers is because of one's obsession (craving) for the compulsions, sins, fetters.  When we begin to step away from those obsessions, then we take up a contemplative life.  When we take up a contemplative life, we become self-aware. When we become self-aware we realize that they reason why we have compulsions is because we are identified with the phenomenal world.  When we relinquish the phenomenal world through the practice of meditation, then step away from the cognitive mental processes that we use to understand the phenomenal world.  When we step away from the cognitive mental processes, then we begin to have religious experiences, which are called 'jhana' and 'samadhi' in the Pali Canon.

I have been studying  dhamma every day for the last year and I'm familiar with much of it. Perhaps I don't have a proper understanding of it because my understanding is based on scholars who may have an incorrect view of the dhamma. But at least I'm somewhat familiar with their views. So in the very least I have established a benchmark to compare what others think.

So the big question is - What are the vitally important dhamma subjects that one should be learning and understanding in the early stages of one's practice? Would an understanding of the 7 sets of 37 qualities (bodhipakkhiyā dhammā , wings to awakening) be of any practical use?

Just learn to meditate and be self-aware, and withdraw from the cognitive processes, so that you can cultivate the religious experiences, which are called 'jhana' and 'samadhi' in the Pali Canon.

PS - I hope you eventually make a video of your retreat. They are inspiring to say the very least, and I like to watch them again and again.

I have some videos from this summer's retreat that are waiting for me to edit and post.  Eventually I will do so.  Thank-you for your interest.

[Michel]

Apparently I never posted it to the GWV website.  So, I uploaded it this morning.  It is called The Joyful Home of the Way (Di.t.thadhammasukhavihaaraa).  If you click the link, then it should take you to the article.

Wow! Thank-you. This essay, "The Joyful Home of the Way" is very important. It is a key essay. It puts everything into perspective. It's the big picture. It defines what the tasks are.. If only I could have read this a year ago, it would of saved me a lot of time.

This is a very compelling argument that you put forth here - well supported by the suttas - showing how very important it is to cultivate the Jhanas for the abandoning of the Five Clinging Aggregates of Cognition, the Five Hindrances to enlightenment and the 10 Fetters to existence. It also shows that it is simply not enough to abandon these unwholesome qualities, but it is important to replace these unwholesome qualities by cultivating wholesome qualities such as the Brahma Viharas.

So, what does it all mean? It means sit down and meditate, meditate, meditate... cultivate the Jhanas, cultivate the Brahma Viharas. This is the road to Nibanna.

Tevijja Sutta DN 13.75-79
The Discourse of the Buddha
 75. "Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters and remains in the first absorption (jhana): bliss (piti) and joy (sukha) born from withdrawal, accompanied by applied and sustained attention (vitakka and vicára). He permeates and pervades, suffuses and fills this very body with the bliss (piti) and joy (sukha) born from withdrawal.

76. And he lets his mind pervade one quarter of the world with thoughts of Loving Kindness (metta) and so the second, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, does he continue to pervade with heart of Loving Kindness (metta), far-reaching, grown great, and beyond measure... (Same for the other 3 brahma viharas)

The only question I have is, how does one cultivate the Brahma Viharas while in the 1st jhana? What method did or do you us? Could you explain this in detail?

[Jhanananda]

Wow! Thank-you. This essay, "The Joyful Home of the Way" is very important. It is a key essay. It puts everything into perspective. It's the big picture. It defines what the tasks are.. If only I could have read this a year ago, it would of saved me a lot of time.

This is a very compelling argument that you put forth here - well supported by the suttas - showing how very important it is to cultivate the Jhanas for the abandoning of the Five Clinging Aggregates of Cognition, the Five Hindrances to enlightenment and the 10 Fetters to existence. It also shows that it is simply not enough to abandon these unwholesome qualities, but it is important to replace these unwholesome qualities by cultivating wholesome qualities such as the Brahma Viharas.

So, what does it all mean? It means sit down and meditate, meditate, meditate... cultivate the Jhanas, cultivate the Brahma Viharas. This is the road to Nibanna.

Please forgive the oversight, but I am glad you now see how it all fits together, with the "glue" of jhana (the religious experience) holding the Noble Eightfold Path together

Tevijja Sutta DN 13.75-79
The Discourse of the Buddha
 75. "Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters and remains in the first absorption (jhana): bliss (piti) and joy (sukha) born from withdrawal, accompanied by applied and sustained attention (vitakka and vicára). He permeates and pervades, suffuses and fills this very body with the bliss (piti) and joy (sukha) born from withdrawal.

76. And he lets his mind pervade one quarter of the world with thoughts of Loving Kindness (metta) and so the second, and so the third, and so the fourth. And thus the whole wide world, above, below, around, and everywhere, does he continue to pervade with heart of Loving Kindness (metta), far-reaching, grown great, and beyond measure... (Same for the other 3 brahma viharas)

The only question I have is, how does one cultivate the Brahma Viharas while in the 1st jhana? What method did or do you us? Could you explain this in detail?

First get to jhana, then you will see how the Brahma viharas (houses of god) fit with jhana.  Note, that I believe that John 14:2 refers specifically to the Brahma viharas.

John 14:2
King James Version (KJV)
2 In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.

[Michel]

Good sutta on the 5 aggregates with similes:

On one occasion the Blessed One was dwelling at Ayojjha on the bank of the river Ganges. There the Blessed One addressed the bhikkhus thus:

“Bhikkhus, suppose that this river Ganges was carrying along a great lump of foam. A man with good sight would inspect it, ponder it, and carefully investigate it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in a lump of foam? So too, bhikkhus, whatever kind of form there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: sn.iii.141 a bhikkhu inspects it, ponders it, and carefully investigates it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in form?

“Suppose, bhikkhus, that in the autumn, when it is raining and big rain drops are falling, a water bubble arises and bursts on the surface of the water. A man with good sight would inspect it, ponder it, and carefully investigate it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in a water bubble? So too, bhikkhus, whatever kind of feeling there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: a bhikkhu inspects it, ponders it, and carefully investigates it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in feeling?

“Suppose, bhikkhus, that in the last month of the hot season, at high noon, a shimmering mirage appears. A man with good sight would inspect it, ponder it, and carefully investigate it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in a mirage? So too, bhikkhus, whatever kind of perception there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: a bhikkhu inspects it, ponders it, and carefully investigates it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in perception?

“Suppose, bhikkhus, that a man needing heartwood, seeking heartwood, wandering in search of heartwood, would take a sharp axe and enter a forest. There he would see the trunk of a large plantain tree, straight, fresh, without a fruit-bud core. He would cut it down at the root, cut off the crown, and unroll the coil. As he unrolls the coil, he would not find even softwood, let alone heartwood. A man with good sight would inspect it, ponder it, and carefully investigate it, sn.iii.142 and it would appear to him to be void, hollow, insubstantial. For what substance could there be in the trunk of a plantain tree? So too, bhikkhus, whatever kind of volitional formations there are, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: a bhikkhu inspects them, ponders them, and carefully investigates them. As he investigates them, they appear to him to be void, hollow, insubstantial. For what substance could there be in volitional formations?

“Suppose, bhikkhus, that a magician or a magician’s apprentice would display a magical illusion at a crossroads. A man with good sight would inspect it, ponder it, and carefully investigate it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in a magical illusion? So too, bhikkhus, whatever kind of consciousness there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: a bhikkhu inspects it, ponders it, and carefully investigates it, and it would appear to him to be void, hollow, insubstantial. For what substance could there be in consciousness?

“Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

“Form is like a lump of foam,
Feeling like a water bubble;
Perception is like a mirage,
Volitions like a plantain trunk,
And consciousness like an illusion,
So explained the Kinsman of the Sun.

“However one may ponder it
And carefully investigate it,
It appears but hollow and void
When one views it carefully.

“With reference to this body
The One of Broad Wisdom has taught
That with the abandoning of three things
One sees this form discarded.

“When vitality, heat, and consciousness
Depart from this physical body,
Then it lies there cast away:
Food for others, without volition.

“Such is this continuum,
This illusion, beguiler of fools.
It is taught to be a murderer;
Here no substance can be found.

“A bhikkhu with energy aroused
Should look upon the aggregates thus,
Whether by day or at night,
Comprehending, ever mindful.

“He should discard all the fetters
And make a refuge for himself;
Let him fare as with head ablaze,
Yearning for the imperishable state.”

[Cal]

Dear Jhananda,

The Buddha put much emphasis that one should thoroughly understand the five aggregates.

Below are my notes of the five aggregates that I've put together from my understanding, various Theravadan authors, the suttas, and from you.

My questions follow last.

The first thing to understand is the five clinging aggregates (khandhas), within a Buddhist context, are all about how we construct identity.  And, we must keep in mind that the trajectory of the Noble Eightfold Path is driven by the Four Noble Truths, thus we are seeking to reduce, or eliminate suffering (dukkha).  And, we have to understand that it is our very identity that is tied up in our craving, which propels our suffering.  Thus, collapsing, or deflating, or eliminating identity is what the Noble Eightfold Path is about.

Identity is not just a sense of self, but all of the components that go into our sense of self.  So, even though the Sanskrit term 'rupa,' for instance, means all physical phenomena in the physical universe, it also refers specifically to the physical body, especially in a Buddhist context; but it also applies to form verses abstraction, so understanding the five clinging aggregates (khandhas) applies to a broad world view that the western mind does not necessarily have, nor needs to embrace.  However, if we are going to understand the doctrine (dhamma) of Siddhartha Gauatama, then we need to understand the five clinging aggregates (khandhas) as best we can within our world-view.

My comments are below in bold
FIVE AGGREGATES OF CLINGING (khandhas):

1. Form (rupa) -  the physical component of experience: self or object.
[With the arising of nutriment[physical food] there is the arising of form. With the cessation of nutriment there is the cessation of form. This Noble Eightfold Path is the way leading to the cessation of form; that is, right view … right concentration....]
With respect to the identity it is just the body
2. Feeling (vedana) - sensations that are pleasant, unpleasant, neutral derived through contact with any of the six sense bases [With the arising of contact there is the arising of feeling...]
This use of the term 'feeling' refers strictly the sensory phenomena.  It is often used to refer the the charismatic phenomena; however, the charismatic phenomena are not physical, therefore none of the senses are involved in it, even if they seem to be.
3. Perception (sañña) – concepts about things and experiences derived through contact with any of the six sense bases [With the arising of contact there is the arising of perception...]
Perception is not concepts it is interpretations of the sensory realm.  When we are in the equanimity of the 3rd jhana, then there is no perception active, and sensation is just raw and uninterpreted.
4. Volitional Thought Formations (sankhara) –  of  volition: will, choice, intentions and desires; also thoughts, questions all in regards to contact with any of the six senses. [With the arising of contact there is the arising of volitional formations...] Three kinds of volitional formations: meritorious[ripening in pleasure], demeritorious[ripening in pain], & imperturbable [the formless states of jhāna].
I have it as Mental formations, structures, beliefs or projections.  It is essentially about our belief systems.
5. Consciousness (viññana) – awareness of objects that come in contact with any of the six sense bases. This is yet another one of the serious errors in the translation of the dhamma. 
The whole point of the Buddha damma is when one is enlightened, then all of the 5 aggregates have come to silence; however, if 'viññana' is correctly translated as 'Consciousness' then the conclusion is that, enlightenment is an unconscious state.  If this is true, then Buddhism leads to unconscious, which would mean Siddhartha Gautama was not enlightened.  I do not accept that Siddhartha Gautama was not enlightened, because when his message is properly understood, then it is one of the most enlightened messages.  However, I do accept that most Buddhist priests since he died were, and are, most probably unenlightened.  Therefore, I interpret 'viññana' as Cognition, or volition.
[With the arising of name-and-form* there is the arising of consciousness...]*“Feeling, perception, intention, contact, & attention: This is called name. The four great elements, and the form dependent on the four great elements: This is called form. This name & this form are called name-&-form.  MN 9

Here are my questions:

1. Is this a good representation of the aggregates, or have I left something out? 

See my comments above in bold

2. In your view, why are the aggregates the cause of much suffering and stress?

We suffer because we are bound up in identity.  By giving up identity by giving identification with the phenomenal world we enter jhana, where we are released from suffering and enter bliss, joy and ecstasy.

3.  Does one contemplate these during meditation or are they to be considered outside of meditation?  If  you are meditating, how can you think about the aggregates and arrive at some sort of supramundane knowledge, beyond the first jhana?

Until you enter jhana, then using the aggregates as a field of meditation (AKA satipathana) leads to self awareness.

4. Do they comprise the 1st of N.T. of suffering, or do they comprise the 2nd N.T., the cause of suffering[/b]

Being bound up in the 5 aggregates of identity is the cause of suffering.  When there is no identity, and identification with the phenomenal world, then there can be no suffering.

Sorry to drudge up an old topic like this.

It seems to me that the 5 aggregates are precisely what may hinder a meditation sit; how might this extend into everyday life? I know from some experience that saturation from a sit can permeate throughout the day and night, and can stack upon and become "whole". I just do not see how the aggregates themselves can serve in any other way than detachment in daily life, or surrender in meditation.

My point is that I have always thought to look to them for guidance; when in reality they do not guide, it is a state of being. One just does. Otherwise the "purpose" of them has been defeated long before ever reading the words.

What I do not understand is how I might further anything more from this point, by reading anything at all. I question enlightenment. It no longer seems to me that enlightenment is a description of a physical being. I no longer believe a "man/woman" can be enlightened. I do not believe it has anything to do with a human at all; albeit the "traits" of enlightenment can be portrayed in a human.

Most of this stems from questions to do with addictions. Now "without chasing my tail" here, what, if anything do addictions have to do with enlightenment? I'd like to think that the removal of the addiction could be an indication of relinquish and subsequently be a marker of enlightenment. However, the "addiction" itself only becomes a hindrance when its looked at as a "rule that has been broken". When it has become something that cannot be removed; it is attached to oneself. At what point is it "just is"? Why must it be proven by dropping the addiction? I begin to chase my tail; but I believe none of this matters. The physical body is what it is.

I find being saturated in jhana in both waking and meditation states to be the only answer. Thinking of things like addictions and enlightenment in-of-themselves only serve in regression. They do not matter; in time all will come to fruition.

[Jhanananda]

Sorry to drudge up an old topic like this.

The Five Aggregates are an important topic, so we can expect it to come up regularly.

It seems to me that the 5 aggregates are precisely what may hinder a meditation sit; how might this extend into everyday life? I know from some experience that saturation from a sit can permeate throughout the day and night, and can stack upon and become "whole". I just do not see how the aggregates themselves can serve in any other way than detachment in daily life, or surrender in meditation.

Precisely.  The 5 aggregates are what hinder a meditation session, as well as what drives our attachments.

My point is that I have always thought to look to them for guidance; when in reality they do not guide, it is a state of being. One just does. Otherwise the "purpose" of them has been defeated long before ever reading the words.

What I do not understand is how I might further anything more from this point, by reading anything at all. I question enlightenment. It no longer seems to me that enlightenment is a description of a physical being. I no longer believe a "man/woman" can be enlightened. I do not believe it has anything to do with a human at all; albeit the "traits" of enlightenment can be portrayed in a human.

it is all part of self-awareness and always being mindful of becoming attached again.

Most of this stems from questions to do with addictions. Now "without chasing my tail" here, what, if anything do addictions have to do with enlightenment? I'd like to think that the removal of the addiction could be an indication of relinquish and subsequently be a marker of enlightenment. However, the "addiction" itself only becomes a hindrance when its looked at as a "rule that has been broken". When it has become something that cannot be removed; it is attached to oneself. At what point is it "just is"? Why must it be proven by dropping the addiction? I begin to chase my tail; but I believe none of this matters. The physical body is what it is.

Correct, the Five Aggregates drive addiction.  The 7 deadly sins are just 7 major addictions that people tend to have.  So, when one has become liberated from all the five Aggregates, one should be free of all 7 deadly sins, which means one is liberated.

I find being saturated in jhana in both waking and meditation states to be the only answer. Thinking of things like addictions and enlightenment in-of-themselves only serve in regression. They do not matter; in time all will come to fruition.

Precisely. one simply attends 24-7 to the charisms through death.  When one does so, then one is no likely to be plagued by addictions & sins & fetters.