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"Counter-opposition" is so called because it opposes again and again. Or this is stated in terms of opposing manner and counter-opposing manner. "Irritable" is said of one who is fierce, a stubborn person; the state of that is "irritability." A word uttered by him is not well-spoken, it is ill-spoken, incomplete, hence "ill-spoken." For in a state of anger there is no such thing as a complete word. Even if someone has one, it is insignificant. Others, however, say that "ill-spoken" is so called because it generates tears. But that is not the reason, since joy also generates tears. "Discontent" is the lack of joy, being the opposite of joy mentioned below. But since it is a state of mind, It is of the mind, not of the being, therefore it is said to be of the mind. Here, the meaning in the sections on emptiness of inclusion should be understood in the same way as described below. The Tenth Consciousness 421. The tenth arises when one is instigated by others, or reminded of an offense against others, or when one recalls an offense against oneself and becomes angry. Here too, by the order of words, there are twenty-nine, and by grasping the ungrasped, there are only fourteen words. Among the associated factors, sloth and torpor are also found. Therefore, here, without envy, stinginess, and worry, there are four unblemished factors, and sloth and torpor, these six, along with one of the others at the time of the arising of envy, etc., seven associated factors arise in one moment. The rest is all the same as the ninth in all sections. But in these two consciousnesses of displeasure, only co-arising dominance is found, not object dominance. For an angry person does not respect anything. The Eleventh Consciousness 422. The eleventh arises at the time of doubt in the middle way due to feeling in the six objects. In its determination of time, the phrase "associated with doubt" is new. Its meaning is: associated with doubt is "associated with doubt." In the teaching of the Dhamma, only the phrase "doubt exists" is different. There, "without cure" is doubt. Or, because one is troubled by examining its nature, it is doubt. It has the characteristic of uncertainty, the function of trembling, the manifestation of indecision or the manifestation of grasping many sides, and has unwise attention as its proximate cause. It should be seen as an obstacle to practice. Here, by the order of words, there are twenty-three words. By grasping the ungrasped, fourteen. Based on these, the determination of the sum of inflected and uninflected words should be understood. Attention and distraction are the only two associated factors. 424. In the indication of the consciousness in the section on indication, because this weak consciousness exists here only for the duration of its activity and existence, therefore, without saying "stability" etc., only "existence" of the consciousness. A word was spoken. And for that very reason, even in the enumeration section, "concentration faculty," etc., was not spoken. 425. In the exposition of doubt, uncertainty is doubt due to wavering. The cause of doubt is called doubt's cause. For the former doubt brings about the latter. Or this is said in terms of characteristic. A mind associated with doubt, being influenced by doubt, is called one affected by doubt. The state of that is being affected by doubt. Vimatī means inclining. Doubt has the meaning already stated. Dveḷhakaṃ, because it shakes in two ways with the meaning of trembling. Dvedhāpatho, because it obstructs practice, it goes in two ways. Saṃsayo, because it is unable to settle on one aspect due to its occurrence as "Is this permanent, or is it impermanent?" Anekaṃsaggāho, because it is unable to grasp one side, it is a non-one-sided grasping. Āsappanā, because being unable to decide, it slips away from the object. Parisappanā, because being unable to plunge in, it creeps around on all sides. Apariyogāhanā, because of being unable to comprehend fully. Thambhitattaṃ, the state of being stiff, because of being unable to proceed to the object in terms of decision; that is, the mind's state of rigidity. For doubt, having arisen, makes the mind rigid. Because this, when arising, seems to scratch the mind after grasping the object, therefore it is called mental scratching. The rest is all of obvious meaning everywhere. Twelve Minds 427. Uddhaccasampayuttaṃ, associated with restlessness, because it is associated with restlessness in the determination of the time of the twelfth. For this mind, being neutral in the six objects in terms of feeling, becomes restless. Here, in the exposition of the Dhamma, "restlessness occurs" comes in place of "doubt." There are twenty-eight words in the sequence of words. Fourteen by grasping what is grasped. The arrangement of cases and non-cases should be understood in terms of these. Only two, adhimokkho and manasikāro, are determinatives. 429. In the exposition of restlessness in the exposition section, of the mind, not of a being, not of a person. Uddhaccanti, restlessness is the state of being restless. Avūpasamo, not calmed. Cetas, it scatters the mind. Distraction. Because the mind is agitated, therefore the mind is agitated, like agitated vehicles and agitated oxen, etc. By this, agitation in a single object is described. For distraction agitates in a single object, doubt agitates in various objects. The rest should be understood in all cases in the manner stated below. Now, there is a miscellaneous decision regarding these two types of mind. "How many are the minds that tend to occur in an object?" If asked, it should be said, "These very two." Therein, that associated with doubt certainly tends to occur, but that associated with distraction, having obtained resolution, tends to occur having gained a foothold. Just as when two gems, round and square, are made to occur on a raised place and then released, the round gem certainly tends to occur, the square one tends to occur having gained a foothold, so should this be understood. Even in all, the distinction of inferior, etc., is not removed, because all are entirely inferior. Even the co-nascent dominance, though obtainable, is not removed, because of the method shown below. Here, due to the absence of knowledge, there is no such thing as investigation dominance. In the latter two, there is nothing else either. Why? Because of not arising by making any quality a burden, and because it is prohibited in the origination. However, of these twelve unwholesome minds, when karma is accumulated, except for that associated with distraction, only eleven attract rebirth. If, when that associated with doubt, lacking resolution and weak, attracts rebirth, why does that associated with distraction, having obtained resolution and strong, not attract it? Because it is not to be abandoned by seeing. For if it were to attract, it would come into the division of the term "to be abandoned by seeing," therefore, except for that, the remaining eleven attract. For in those, by whatever karma is accumulated, rebirth occurs in the four woeful states by that volition. In unwholesome results, it takes rebirth with the hedonic indifference associated with the non-causal mind-element. The other also would give rebirth here. Since this is not the case, therefore "to be abandoned by seeing." -in the word analysis. The explanation of the term "unwholesome phenomena" is finished. The Indeterminate Term Ahetuka wholesome resultant 431. Now, to show by dividing the indeterminate term, the phrase "what phenomena are indeterminate?" etc., was begun. Therein, the indeterminate is fourfold: resultant, functional, form, and Nibbāna. Among these, the resultant indeterminate. Even in the resultant indeterminate, the wholesome resultant. Even in that, the limited resultant. Even in that, the ahetuka. Even in that, the five sense-consciousnesses. Even in that, in the order of the sense-door process, the eye-consciousness. Even of that, setting aside the common conditions such as sense-door and object, to show the arising only by the force of the uncommon karma condition, the phrase "of a wholesome deed done in the sense-sphere" etc., was stated. Therein, "done" means having done the cause. "Accumulated" means having accumulated, having increased the cause. "Eye-consciousness" means the consciousness of the eye which is the cause, or proceeding from the eye, or the consciousness dependent on the eye is the eye-consciousness. Hereafter, the same method applies to ear-consciousness etc. Therein, eye-consciousness has the characteristic of cognizing form dependent on the eye, has the taste of merely form as object, has the manifestation of facing towards form, has the near cause of the cessation of the functional mind-element with form as object. Hereafter, ear-, nose-, tongue-, and body-consciousnesses, having the characteristic of cognizing sound etc. dependent on the ear etc., have the taste of merely sound etc. as object, have the manifestation of facing towards sound etc., have the near cause of the cessation of the functional mind-elements with sound etc. as object. Here, in the order of words, there are ten words. By including the included, seven. Among these, five are without inflections, two are with inflections. Among these, consciousness goes to inflection in two places, by way of the five contacts and by way of the sense-organs, feeling goes to inflection in three places, by way of the five contacts, the jhāna factors, and the sense-organs. The aggregates are also these same three. The determining factor is only one, attention. 436. In the section on definition, "eye-consciousness is white" is stated with respect to the base. For the wholesome is called white because of its own purity, the unwholesome By the flow of the life-continuum, The result is purity of the base. 439. In the section on singleness of mind, Only one term is used, "stability of mind."