In the sutta’s the Buddha instructs us to see and understand that any rupa, past, present, future, subtle, far, nearby, gross etc., any vedana, any sanna, sankhara and vinnana is not me, not mine, not myself. This is a basic instruction of the Buddha repeated on and on in khandha samyutta and many other places.
For example here: https://suttacentral.net/sn22.45/en/sujato
The Buddha wants to show us that whatever has the characteristic to arise, exist a while and cease, i.e. anything conditioned, we are not and is not mine. It is of no worth and it does not relate to who we really are. For example: vaci sankhara can stop, but when these stop, does one stop to exist? No. So, it is evidence-based we are not vaci sankhara. As example.
So, the Budddha clearly instructs that we must stop thinking we are those phyiscal and mental processes, whether it is rupa, vedana, vinnana etc.
This wrong thinking is going on since beginningless time. Now is the time to end this wrong habit that we are mental and phyiscal processes.
The fact that we, at this moment, see/understand rupa, vedana, sanna, sankhara and vinnana as me and mine, that is exactly what delusion means. We have sakkaya ditthi, mistaken identity views, such as: ‘I am the body i experience,’ or ‘I am what i feel’ or Í am what i am aware of’,or ..’the body is mine’, or ‘what i experience is mine’. These sakkaya ditthis are treated in MN44: https://suttacentral.net/mn44/en/sujato
So, the idea that we are a series of mental and phyiscal processes, a constant changing flux of processes, is exactly the wrong identity views we have to abandon.
So, from evidence from the sutta’s it is very clear that the Buddha does not teach we are the khandha’s. He teaches that this mistaken idea is de basic delusion present in any living being, except arahants and Buddha’s. Since beginningless time mind gets absorbed in what it experiences while it begins to see it as me and mine.