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Sutre opisujejo pet agregatov kot:{{refn|group=lower-alpha|Sodobni avtorji (npr. mojster Tripitake [[Shramana]], [[Hsuan Hua]], [[Chögyam Trungpa]] in [[Bill Porter (avtor)|Bill Porter]]) včasih pojmujejo pet agregatov kot da sestojijo iz »enega telesnega in štirih umskih« agregatov. Bolj tradicionalna budistična literatura (kot je [[Abhidharma|Abhidhamma]]) lahko omenja en telesni agregat (oblika), tri umske faktorje (občutek, zaznava in umske tvorbe) ter zavest.}}
#'''[[rūpa|»oblika«]]''' ali '''»materija«'''{{refn|group=lower-alpha|In Rawson (1991: str.11), prva skandha je definirana kot: »ime in oblika ...« (sanskrit: {{IAST|''nāma-rūpa''}}; tibetansko: ''gzugs''). V palijskih besedilih se ''[[namarupa|{{IAST|nāma-rūpa}}]]'' tradicionalno nanaša prve štiri agregate, za razliko od petega agregata, zavesti.}} (skt., pali: {{IAST|''rūpa''}}; tib.: ''gzugs''): externalzunanja andin internalnotranja mattermaterija. V Externally,zunanjosti je ''rupa'' isfizični thesvet. physicalV world.notranjosti Internally,pa ''rupa'' includesvsebuje thesnovno materialtelo body and the physicalin sensetelesna organsčutila.{{refn|group=lower-alpha|ExternalZunanji andin internalnotranji manifestationspojavi ofrupe ''rupa''so, arena describedprimer, foropisani instance,v in Bodhi (2000b), pstr. 48.}}
#'''[[vedanā|"sensation"»občutek«]]''' or '''"feeling"''' (Sktskt., Pālipali: {{IAST|''vedanā''}}; Tibtib.: ''tshor-ba''): sensing an object{{refn|group=lower-alpha|In these definitions, "object" refers to either a cognized form (what Western epistemologists might refer to as "sense data") or a mental expression, such as a cognized memory.}} as either pleasant, unpleasant or neutral.{{refn|group=lower-alpha|The Pali canon universally identifies that ''vedana'' involves the sensing or feeling of something as pleasant, unpleasant or neutral (see, for instance, SN 22). When contemporary authors elaborate on ''vedana'', they define it similarly (see, for instance, [[Nhat Hanh]], 1999, p. 178; Trungpa, 2001, p. 21; and, Trungpa, 2002, p. 126). The one exception is in Trungpa (1976), pp. 20-23, where he states that the "strategies or impluses" of "indifference, passion and aggression" are "part of the third stage [aggregate]," "guided by perception." (This section of Trungpa, 1976, is anthologized in Trungpa, 1999, pp. 55-58.)}}{{refn|group=lower-alpha|Generally, ''vedanā'' is considered to ''not'' include "emotions." For example, Bodhi (2000a), p. 80, writes: "The Pali word ''vedanā'' does not signify emotion (which appears to be a complex phenomenon involving a variety of concomitant mental factors), but the bare affective quality of an experience, which may be either pleasant, painful or neutral." Perhaps somewhat similarly, Trungpa (1999), p.58, writes: "Consciousness [the fifth aggregate] consists of emotions and irregular thought patterns...." And Trungpa (2001), p. 32, notes: "In this case 'feeling' is not quite our ordinary notion of feeling. It is not the feeling we take so seriously as, for instance, when we say, 'He hurt my feelings.' This kind of feeling that we take so seriously belongs to the fourth and fifth skandhas of concept and consciousness."}}
#'''[[saññā|"perception"]]''', '''"conception"''', '''"apperception"''', '''"cognition"''', or '''"discrimination"''' (Skt. ''samjñā'', Pāli ''saññā'', Tib. '' 'du-shes''): registers whether an object is recognized or not (for instance, the sound of a bell or the shape of a tree).
#'''[[Saṅkhāra|"mental formations"]]''', '''"impulses"''', '''"volition"''', '''"fabrications"''' or '''"compositional factors"''' (Skt. ''samskāra'', Pāli ''{{IAST|saṅkhāra}}'', Tib. '' 'du-byed''): all types of mental habits, thoughts, ideas, opinions, prejudices, compulsions, and decisions triggered by an object.{{refn|group=lower-alpha|The Theravada Abhidhamma divides ''{{IAST|saṅkhāra}}'' into fifty mental factors (Bodhi, 2000a, p. 26). Trungpa (2001), pp. 47ff, following the Sarvastivada Abhidharma studied in Mahayana Buddhism, states that there are fifty-one "general types" of ''samskara''.}}
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