The five aggregates are form, feeling (or sensation), perception, consciousness and mental formations.
These are part of name-and-form, the mentality-materiality or mind-and-body model.
Form is body. The rest are part of "name" or mind, with feeling and mental formations connecting the mind to the body.
Feeling or sensation senses from the six sense media of eyes, ears, nose, tongue, body and mind, e.g. images, sounds, smells, thoughts.
Perception matches it to previously recognized objects (e.g. images, sounds, thoughts). Memory is part of this function.
Consciousness is the mental function that focuses on and experiences the mental objects and based on this, the mind leads to the next mental processes forming thoughts, words and actions (i.e. mental formations). There are six types of consciousness related to the six sense media.
Please read the following quote and also the whole page, to get a deeper view into the concepts.
From The Abhidhamma in Practice by N.K.G. Mendis:
The Ultimate Realities
The Abhidhamma deals with realities existing in an ultimate sense,
called in Pali paramattha dhammaa. There are four such realities:
- Citta, mind or consciousness, defined as that which knows or experiences an object. > Citta occurs as distinct momentary states of
- Cetasikas, the mental factors that arise and occur along with the cittas.
- Ruupa, physical phenomena, or material form.
Citta, the cetasikas, and ruupa are conditioned realities. They arise
because of conditions and disappear when their conditions cease to
sustain them. Therefore they are impermanent. Nibbaana is an
unconditioned reality. It does not arise and therefore does not fall
away. These four realities can be experienced regardless of what name
we give them. Any other thing — be it within ourselves or without,
past, present, or future, coarse or subtle, low or lofty, far or near
— is a concept and not an ultimate reality.
Citta, cetasikas, and nibbaana are also called naama. The two
conditioned naamas, citta and cetasikas, together with ruupa make up
naama-ruupa, the psycho-physical organism. Each of us, in the ultimate
sense, is a naama-ruupa, a compound of mental and material phenomena,
and nothing more. Apart from these three realities that go to form the
naama-ruupa compound there is no ego, self, or soul. The naama part of
the compound is what experiences an object. The ruupa part does not
experience anything. When the body is injured it is not the body,
which is ruupa, that feels the pain, but naama, the mental side. When
we are hungry it is not the stomach that feels the hunger but again
the naama. However, naama cannot eat the food to ease the hunger. The
naama, the mind and its factors, makes the ruupa, the body, ingest the
food. Thus neither the naama nor the ruupa has any efficient power of
its own. One is dependent on the other; one supports the other. Both
naama and ruupa arise because of conditions and perish immediately,
and this is happening every moment of our lives. By studying and
experiencing these realities we will get insight into: (1) what we
truly are; (2) what we find around us; (3) how and why we react to
what is within and around us; and (4) what we should aspire to reach
as a spiritual goal.
Awareness is the process of cittas experiencing objects. For a citta
to arise it must have an object (aaramma.na). The object may be a
color, sound, smell, taste, something tangible, or a mental object.
These are the six external objects. Strictly speaking a mental object
can be an internal phenomenon, such as a feeling, a thought, or an
idea, but as forming the objective sphere of experience they are all
classed as external. Corresponding to these external objects there are
six internal sense faculties, called "doors" since they are the
portals through which the objects enter the field of cognition. These
are the eye, ear, nose, tongue, body and mind. Each of the five
physical sense faculties can receive only its appropriate object; the
mind door, however, can receive both its own proper mental objects as
well as the objects of the five physical senses. When a door receives
its object, there arises a corresponding state of consciousness, such
as eye-consciousness, ear-consciousness, etc. The union of the object,
the door or sense faculty, and the consciousness is called "contact"
(phassa). There can be no awareness without contact. For contact to
occur all three components must be present — object, door, and
consciousness. If one is missing there will be no contact. The process
of the arising of consciousness and the subsequent train of events is
analyzed in detail in the Abhidhamma. A study of this analysis will
show that only "bare phenomena" are taking place and that there is no
"self" involved in this process. This is the no-self characteristic of