 Suffice it here to highlight the important relation that exists between the aggregates and the notion of self. According to Candrakīrti, the five aggregates are primary categories upon which we will draw to examine the phenomenal structure of sentient beings, because of the following reasons: because (1) it serves as a phenomenological scheme for examining the nature of human experience, (2) the way in which human beings construct conceptions of the self is based upon different existential experiences within the framework of the five aggregates, (3) they are the basis upon which we develop the sense of self through the view that objectifies the five aggregates which are transient and composites (satkāyaḍṛṣṭi / ‘jig tshogs la lta ba), either through an appropriation or falsely identifying the aggregates to be self ([MBh] 6.120, Dbu ma ‘a 292ab), (4) they are the objective domain of the arising of defilements that cause us suffering since the false view objectifying the aggregates (satkāyaḍṛṣṭi / ‘jig tshogs la lta ba) to be real self lead to the arising of all “afflictive defilements”, and finally (5) the five aggregates are the objective domain of the knowledge of unreality of personal self. For the simple reason that confusion and misconceptions of self arise in relation to the aggregates, thus it is within the same framework that the realisation of nonself must emerge.