言善聚者即五根是也！所以然者，此最大聚，众聚中妙；若不行此法者，则不成须陀洹．斯陀含．阿那含．阿罗汉．辟支佛及如来至真等正觉也；若得此五根者，便有四果．三乘之道。
《增ㄧ阿含经》卷24
What is said about a complete heap of the wholesome [Kusalarāsī] isthe five roots [roots of faith, diligence, memory, concentration,and wisdom.] Why? It is because that this complete heap of thewholesome [five roots] is the greatest one as well as the mostwonderful one in all heaps of the wholesome. Anyone who does notpractice the five roots is not able to be the srotaapanna [the firstgrade of arhatship], the sakridagamin [the second grade ofarhatship], the anagamin [the third grade of arhatship], the arhat,the pratyekabuddha [solitary-realizer], and thetathagata-reality-true enlightenment. If one can attain the fiveroots, one will get the ways of reaching the Four Fruits and thethree-vehicles.
Increased by One Agama Sutras, Vol. 24
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(扉页二)
从佛在四阿含“意、法为缘生意识。一切粗细意识皆意、法为缘生。”的开示中，当然可以了解到意是根，也能了解意与意识是二个不同的心；又从阿含依根而立识名的意思中，也可以理解到意与意识一定是二个不同的心体；所以在二乘法中，绝不可能是只说六识心而不说七识心的。只有智慧不够的人，才会说四阿含诸经中只说到六识心。
《阿含正义》第一辑
From the teaching of Buddha in The Four Agama Sutras that “Dependingon Manas [root of the conscious mind] and the mental object asconditions, the conscious mind can arise,” and that “All gross andsubtle conscious minds arise depending on Manas and the mentalobject as conditions,” we can obviously understand that Manas is theroot of the conscious mind, and that Manas and the conscious mindare two different kinds of mental entities. Furthermore, from themeaning in Agama Sutras that each vijnana is named after its ownroot, we can understand Manas and the conscious mind must be twokinds of mental entities. Therefore, in the two-vehicle dharmas,there are surely seven vijnanas mentioned, not six vijnanas only.Just those who lack wisdom would say that there are only sixvijnanas in The Four Agama Sutras.
The Correct Meanings of The Agama Sutras, Vol. 1