Stilling of aggregates for a moment, occurs at stream entry- Ven Nanananda writes:
So this string of epithets testifies to the efficacy of the realization by the first path. It is not a mere glimpse of Nibbāna from a distance. It is a reaching, an arrival or a plunge into Nibbāna. For purposes of illustration we may bring in a legend connected with the history of Sri Lanka. It is said that when King Gajabāhu invaded India, one of his soldiers, Nīla, who had Herculean strength, parted the seawater with a huge iron bar in order to make way for the king and the army. Now when the supramundane path arises in the mind the power of thought is as mighty as the blow of Nīla with his iron bar. Even with the first blow the sea-water parted, so that one could see the bottom. Similarly the sweeping influxes are parted for a moment when the transcendental path arises in a mind, enabling one to see the very bottom - Nibbāna. In other words, all preparations (saṅkhāras) are stilled for a moment, enabling one to see the cessation of preparations.
We have just given a simile by way of illustration, but incidentally there is a Dhammapada verse which comes closer to it:
Chinda sotaṃ parakkamma,
kāme panuda brāhmaṇa,
saṅkhārānaṃ khayaṃ ñatvā,
"Strive forth and cut off the stream,
Discard, oh Brahmin, sense-desires,
Having known the destruction of preparations, oh Brahmin,
Become a knower of the un-made."
So this verse clearly indicates what the knowledge of the path does when it arises. Just as one leaps forward and cuts off a stream of water, so it cuts off, even for a moment, the preparations connected with craving. Thereby one realizes the destruction of preparations - saṅkhārānaṃ khayaṃ ñatvā.
Like the sea water parted by the blow of the iron bar, preparations part for a moment to reveal the very bottom which is 'unprepared', the asaṅkhata. Akata, or the un-made, is the same as asaṅkhata, the unprepared. So one has had a momentary vision of the sea bottom, which is free from preparations. Of course, after that experience, influxes flow in again. But one kind of influxes, namely diṭṭhāsavā, influxes of views, are gone for good and will never flow in again.