The “10 factors” are in the verse: “‘kiṁ mūlakā, āvuso, sabbe dhammā, kiṁ sambhavā sabbe dhammā, kiṁ samudayā sabbe dhammā, kiṁ samosaraṇā sabbe dhammā, kiṁ pamukhā sabbe dhammā, kiṁ adhipateyyā sabbe dhammā, kiṁ uttarā sabbe dhammā, kiṁ sārā sabbe dhammā’ti, kiṁ ogadhā sabbe dhammā, kiṁ pariyosānā sabbe dhammâ ti.”
(The questions become clearer when you separate “kiṁ” meaning “what”?)
Jorg’s explanations of the first four factors are very good.
5), 6), 7), 8), 9), 10).
From here on I’m not familiar with many of the terms.
Let me arrange each Q & A on the same line this time:
5. kiṁ pamukhā sabbe dhammā? samādhi pamukhā sabbe dhammā.
6. kiṁ adhipateyyā sabbe dhammā? satādhipateyyā (sati adhipateyyā) sabbe dhammā.
7. kiṁ uttarā sabbe dhammā? paññuttarā (paññā uttarā) sabbe dhammā.
8. kiṁ sārā sabbe dhammā’ti? vimutti sārā sabbe dhammā’ti.
9. kiṁ ogadhā sabbe dhammā? amat’ogadhā (amata ogadhā) sabbe dhammā.
10. kiṁ pariyosānā sabbe dhammā ti? nibbāna pariyosānā sabbe dhammā ti
Let me state the essence. I will write posts later to explain further.
A. Factors 1 through 6 point to the root causes of dhammā (that bear everything in this world).
B. Note that there are ” mundane good dhammā” that lead to “better outcomes in this world like rebirths in Deva and Brahma realms. Those fall under puññābhisaṅkhāra.
– Factors 7 through 10 state that Nibbāna (reached via cultivation of paññā) is better than those “mundane good outcomes” which DO NOT last.
C. Let me expand some of Jorg’s explanations.
(1) “chanda mūlakā sabbe dhammā”
– Here chanda includes rupa raga and arupa raga in addition to kama raga.
(2) – (4) Jorg’s explanations are good.
(5) Here, samādhi means “micchā samādhi“.
(6) Here, sati means “micchā sati“, i.e., the opposite of Sammā Sati. In other words, to focus on sensual, jhanic pleasures, etc.
As I wrote above, factors 7 through 10 state that Nibbāna (reached via cultivation of paññā) is better than those “mundane good outcomes” which DO NOT last.
(7) All cetasika (sobhana and asobhana) lead to the extension of the rebirth process. Only when paññā is optimized at the Arahant stage that one becomes free of all suffering. The rest of the factors need to be addressed that way.
(8) Sāra is “essence” or “good”.
(9) ogadhā is to be “immersed in”.
(10) pariyosānā is to end.