Every dharma interconnects; different paths lead to the same destination.

Question: Is there a correspondence between the body, feeling, mind, and dharmas of the four foundations of mindfulness and the five aggregates of form, feeling, perception, formations, and consciousness? 

Answer: The two correspond precisely. The body in the four foundations of mindfulness is the aggregate of form (rūpa) among the five aggregates; the feeling in the four foundations of mindfulness is the aggregate of feeling (vedanā); the mind in the four foundations of mindfulness is the aggregate of consciousness (vijñāna), the aggregate of formations (saṃskāra), and the aggregate of perception (saṃjñā); and the dharmas in the four foundations of mindfulness are the practices of the five aggregates and the eighteen realms—the thirty-seven factors of the path. Therefore, by engaging in contemplative practice (vipaśyanā-caryā) of the four foundations of mindfulness, one can attain liberation from the five aggregates. 

All Buddhist teachings are interconnected; different paths lead to the same destination, for they all express the same principle, merely expounded from different angles. Though the angles of exposition differ, the results are the same: the elimination of self-view (ātma-dṛṣṭi) and the attainment of liberation. Each person's chosen point of entry in practice may differ, but the result does not. Entering from any point can lead to the destination; as long as the method is applied correctly, one is certain to reach the ultimate goal—the summit of the high mountain. Standing on the mountaintop and looking down at the surroundings below, every path leads to the summit. There is no need to circle the entire mountain; ascending along a single path to the top, all the paths become clear at a glance. Thus, one who has accomplished the Way can answer whatever is asked and can point out the direction for beings on any path—Mahāyāna or Hīnayāna, worldly dharmas or non-Buddhist dharmas, precepts, meditation (samādhi), and wisdom (prajñā)—all methods of cultivation can serve to guide the way. Only then is one a truly worthy good teacher (kalyāṇamitra), endowed with both virtue and capability.