From this it would seem that form, feeling, perception, volitional formations and consciousness are all generated by volitional formations. So there are five aggregates but ultimately only one because it is what is constructing the other four. And because the aggregates include sensing and perceiving, it implies that all that is perceived and sensed is generated by volitional formations. So there would truly be nothing but volitional formations experiencing themselves.
So, for example, if a person perceives an object with their eye then, according to this, the eye, and the perception and also the object were all generated by volitional formations.
However if the object is temperature born matter then it could not possibly have been created by volitional formations because temperature born matter is not something created by volitional formations. So how could it be said that volitional formations construct all five aggregates when a being can sense objects that are not volitional formations and that very sensing depends on a dyad of the eye making contact with a form for consciousness of the object to arise?
Clearly I must be reading it wrong. Could someone please clarify?
And why, bhikkhus, do you call them volitional formations? ‘They construct the conditioned,’ bhikkhus, therefore they are called volitional formations. And what is the conditioned that they construct? They construct conditioned form as form; they construct conditioned feeling as feeling; they construct conditioned perception as perception; they construct conditioned volitional formations as volitional formations; they construct conditioned consciousness as consciousness. ‘They construct the conditioned,’ bhikkhus, therefore they are called volitional formations.
Kiñca, bhikkhave, saṅkhāre vadetha? Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati. Kiñca saṅkhatamabhisaṅkharonti? Rūpaṃ rūpattāya saṅkhatamabhisaṅkharonti, vedanaṃ vedanattāya saṅkhatamabhisaṅkharonti, saññaṃ saññattāya saṅkhatamabhisaṅkharonti, saṅkhāre saṅkhārattāya saṅkhatamabhisaṅkharonti, viññāṇaṃ viññāṇattāya saṅkhatamabhisaṅkharonti. Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati