In reference to the seen, there will be only the seen. In reference to the heard, only the heard. In reference to the sensed, only the sensed. In reference to the cognized, only the cognized.
Actually they are always directly experienced even if not training in this way taught by the Buddha, even in worldly preception phenomena are directly experienced. It is just that what is directly experienced is merged with feeling and fabrication and the thusly effected attachment in the context of worldly preception.
I think that maybe it would be more correct to say that they are directly perceived rather than directly experienced. Perception requires only the sense organ, the sense object and (in some cases) the correct conditions for perception to occur (light, in the case of seeing) but experience also includes mind: memories, feelings, categories, emotions, etc... If one can avoid the layers of cognition, added to the inital perception at a later stage by mind then, yes, an object may be directly perceived, but unless one is an Arhat or a Buddha then it is unlikely that they can directly experience an object as cognitive projection will exist after the initial perception.
To make a potentially long conversation short: The aggregates and the kayas actually refer to the same. It is just the the names of the particular aggregates are closer to conventional language since they are grounded on direct experience accessible to everyone. The kayas are just metaphors for the direct reference the aggregates stand for.
When you refer to the aggreagtes what exactly are you talking about? The skhanda?
So are you saying that the Dharmakaya is merely a misperception of the aggregates (skhanda)? Do you base this idea on the theory that there are actual independently existing Maharupa as the constituents of the aggregates?
This conversation may turn out to be longer than you anticipated!
PS This whole thread could be "solved" if the question was "Do you really think that existence is illusion-like (or like an illusion)?" This is the way most TB schools frame the situation.
With the eye of wisdom we discover a lot of anger in us, any amount of jealousy, resentment, ignorance, desire - mountains of emotion whose existence we would never have suspected in ourselves... We recognize that most of the faults we perceive in others are only the mirror of our own negativity, the reflection of our own disturbed feelings... At the same time, we relieve the world around us of the burden of our own negative judgements."
Gendun Rinpoche Heart Advice from a Mahamudra Master