大乘義章 8.30

8.30

第一釋名。言五陰者，所謂色、受、想、行、識也。質礙名色，又復形現亦名為色。領納稱受，《毘曇》亦言覺知名受。取相名想，《毘曇》亦言順知名想。起作名行。了別名識，《毘曇》亦云分別名識。此之五種，經名為陰，亦名為眾。聚積名陰，陰積多法故復名眾。問曰：一色一受想等，無多聚積，云何名陰而復名眾？釋言：此等陰積之分，故名為陰；多中之分，故復名眾。如眾僧中請得一人，名請眾僧，此亦如是（此一門竟）。

First, explaining the names. Regarding the five aggregates, they are so-called form, sensation, perception, formations, and consciousness. That which has material obstruction is called form; moreover, that which manifests shapes is also called form. Receiving and apprehending is named sensation; the Abhidharma also says that experiencing and knowing is named sensation. Grasping characteristics is named perception; the Abhidharma also says that conformable knowing is named perception. Initiating and acting is named formations. Distinct cognition is named consciousness; the Abhidharma also says that discriminating is named consciousness. These five kinds are named 'aggregates' (skandha) in the sūtras, and are also named 'heaps' (saṅgha/rāśi). Accumulation is named aggregate; because an aggregate accumulates many dharmas, it is also named a heap. Question: A single form, a single sensation, perception, and so forth, lacks multiple accumulation; how can it be named an aggregate and also be named a heap? Explanation: These are parts of the accumulation of the aggregate, hence they are named aggregates; being a part among many, they are also named heaps. Just as when inviting a single person from among the Saṅgha, it is called inviting the Saṅgha, this is also like that (this concludes the first section).