The fruits of understanding the Five Aggregates:

"When we say we're listening to Dhamma, practicing Dhamma, studying Dhamma - it needs to align with the Dhamma present in our own aggregates and understanding. The existing Dhamma refers to the Five Aggregates that arise when sense objects meet sense doors. A sense object (ārammaṇa) - like visible form (rūpārammaṇa) for the eye, and sense door (dvāra) - like eye-sensitivity. When these two meet, doesn't consciousness arise? Isn't this called seeing-consciousness? Can seeing occur with consciousness alone? If not, aren't feeling (vedanā), perception (saññā), and volition (cetanā) also present as co-arising factors? Is it beings who experience form, or the Five Aggregates? Is it beings who perceive form, or perception? Is it a self that motivates experiencing and perceiving, or volition? When feeling, perception, and volition combine, don't they complete the four mental aggregates (nāmakkhandha)? Seeing-consciousness occurs only when these four are complete. Are these four mental aggregates beings? Is eye-sensitivity a being? Is visible form a being? When we analyze the aggregates, don't we find material form (rūpakkhandha)? Combined with the four mental aggregates, we have (the Five Aggregates, Venerable Sir). These Five Aggregates arise when two material forms meet. Just as aggregates arise at the eye-door, can't they arise at other sense doors too? At the moment of seeing, is it beings or Five Aggregates? At the moment of hearing, is it cities and countries or Five Aggregates? When we truly understand these as Five Aggregates, don't the misconceptions, misunderstandings, and wrong views about beings, devas, and brahmas disappear? When right understanding arises, wrong understanding vanishes." "When wrong understanding disappears, doesn't personality-view (sakkāya-diṭṭhi) fall away? Don't these Five Aggregates cease after seeing? After hearing? When one understands impermanence, will they still hold the view of permanence? When impermanence is understood, doesn't eternalism (sassata-diṭṭhi) fall away? Understanding the replacement of aggregates, will one hold the view of annihilation? When replacement is understood, doesn't annihilationism (uccheda-diṭṭhi) fall away? When the Five Aggregates are truly understood as Five Aggregates, personality-view falls away. When eternalism, annihilationism, and personality-view fall away, isn't this called Stream-entry? #When_one_becomes_a_Stream-entrer_true_happiness_is_found. Isn't it worth examining how profound this happiness is? Could all the gold, silver, gems, rice, and wealth in the whole country of Burma be exchanged for the wisdom of one Path and Fruition moment? Can all the country's wealth prevent aging? Prevent sickness? Prevent death? #One_cannot_escape_aging_sickness_and_death. But doesn't attaining one Path and Fruition guarantee freedom from lower realms? If one continues to strive, like Dhammadinnā, can't one achieve Stream-entry, Once-returning, Non-returning, and Arahantship? That's why the greatly respected Mogok Sayadaw, holder of the Aggamahāpaṇḍita title, taught: "Understanding Dhamma is number 1, earning livelihood is number 2." See how important understanding Dhamma is? #When_Dhamma_is_understood_true_happiness_is_found. Looking at the entire Three Baskets (Tipiṭaka), aren't they teaching about the Five Aggregates? Aren't these Five Aggregates called sakkāya? When these Five Aggregates are understood clearly, precisely, and thoroughly, personality-view falls away. When we examine the Five Aggregates collectively, aren't they consciousness, mental factors, and matter? When we further consolidate consciousness and mental factors with matter, aren't they taught as nāma-rūpa (mind and matter)? This needs to be understood clearly and precisely..." Sadhu! Together let us keep the Dharma wheel rolling.