Aggregates are anicca, dukkha & anatta. (SN 22.12-14 / SA 1).
In SN 22.79/SA 46, aggregates are aggregates of clinging - for form, for instance, is afflicted by mosquitoes. We are therefore already in salayatana. Whatever impacts directly a satta (living being) is an aggregate of clinging.
Aggregates of clinging which are different from the mere aggregates, in that they are clingable (appropriated), and accompanied with mental fermentation (asavas) (SN 22.48/SA 55).
The questions are:
- What kind of aggregates are we talking about ?
- What about vitakkavicārā ?
- What is perception ?
- At what level does one places himself when talking about aggregates. The kama loka, the rupa loka or the arupa loka? - where does that “process of perception”, as you say, is taking place.
- Nibbana being the stage where there is no more feeling/vedana and perception/sanna (last highest jhana) - or more accurately said, no more experience, and need to know more (vedana), and inquiry and assumptions (sanna) about these experiences - what kind of “perception” could that be. Would you “perceive” nibbana without “perception” anymore.
The definition of perception is not the same in SN 22.79 and SA 46. Which make these definitions of perception pretty doubtful.
I have already come up with a more accurate definition of “perception” (sanna [sorry for the diacritics]) as: “inquiry with assumptions”; which is much closer to the meaning in the Indian litterature of the time.
This is to say that, after you will muse on the above, you might change the way you consider your quote.
Also, for what I have understood from the Teaching, something made out of the khandhas cannot be self/Self, or have anything that belongs to a self/Self.
I would ask myself what are the qualities and real features of that self/Self, if it exists -
And if that self/Self does not exist, what are the qualities of that “stuff” that belongs to whatever is not self/Self.
But the Buddha says rightly, that this is a loss of time and sanity.
Get out of patticcasamuppada He says. It is dukkha.