Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;  
Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying.
āneñjapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.  
But when talk connected with the imperturbable is going on they don’t want to listen. They don’t actively listen or try to understand. They don’t associate with that kind of person, and they don’t find it satisfying. upaṭṭhāpeti → upaṭṭhapeti (bj, sya-all, km, pts1ed)
Seyyathāpi, sunakkhatta, puriso sakamhā gāmā vā nigamā vā ciravippavuttho assa.  
Suppose a person had left their own village or town long ago,
So aññataraṁ purisaṁ passeyya tamhā gāmā vā nigamā vā acirapakkantaṁ.  
and they saw another person who had only recently left there.
So taṁ purisaṁ tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca puccheyya;  
They would ask about whether their village was safe, with plenty of food and little disease,
Āneñjādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;  
Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying.
lokāmisapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.  
But when talk connected with worldly pleasures of the flesh is going on they don’t want to listen. They don’t actively listen or try to understand. They don’t associate with that kind of person, and they don’t find it satisfying.
Seyyathāpi, sunakkhatta, paṇḍupalāso bandhanā pavutto abhabbo haritattāya;  
Suppose there was a fallen, withered leaf. It’s incapable of becoming green again.
evameva kho, sunakkhatta, āneñjādhimuttassa purisapuggalassa ye lokāmisasaṁyojane se pavutte.  
In the same way, an individual intent on the imperturbable has dropped the connection with worldly pleasures of the flesh.
So evamassa veditabbo:  
You should know of them:
Ākiñcaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;  
Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying.
āneñjapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.  
But when talk connected with the imperturbable is going on they don’t want to listen. They don’t actively listen or try to understand. They don’t associate with that kind of person, and they don’t find it satisfying.
Seyyathāpi, sunakkhatta, puthusilā dvedhābhinnā appaṭisandhikā hoti;  
Suppose there was a broad rock that had been broken in half, so that it could not be put back together again.
evameva kho, sunakkhatta, ākiñcaññāyatanādhimuttassa purisapuggalassa ye āneñjasaṁyojane se bhinne.  
In the same way, an individual intent on the dimension of nothingness has broken the connection with the imperturbable.
So evamassa veditabbo:  
You should know of them:
Nevasaññānāsaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;  
Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying.
ākiñcaññāyatanapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.  
But when talk connected with the dimension of nothingness is going on they don’t want to listen. They don’t actively listen or try to understand. They don’t associate with that kind of person, and they don’t find it satisfying.
Seyyathāpi, sunakkhatta, puriso manuññabhojanaṁ bhuttāvī chaḍḍeyya.  
Suppose someone had eaten some delectable food and thrown it up. chaḍḍeyya → chaddeyya (?)
Taṁ kiṁ maññasi, sunakkhatta,  
What do you think, Sunakkhatta?
api nu tassa purisassa tasmiṁ bhatte puna bhottukamyatā assā”ti?  
Would that person want to eat that food again?” bhatte → vante (si); bhutte (mr)
Sammā nibbānādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṁ bhajati, tena ca vittiṁ āpajjati;  
Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying.
nevasaññānāsaññāyatanapaṭisaṁyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṁ odahati, na aññā cittaṁ upaṭṭhāpeti, na ca taṁ purisaṁ bhajati, na ca tena vittiṁ āpajjati.  
But when talk connected with the dimension of neither perception nor non-perception is going on they don’t want to listen. They don’t actively listen or try to understand. They don’t associate with that kind of person, and they don’t find it satisfying.
Seyyathāpi, sunakkhatta, tālo matthakacchinno abhabbo puna viruḷhiyā;  
Suppose there was a palm tree with its crown cut off. It’s incapable of further growth.
evameva kho, sunakkhatta, sammā nibbānādhimuttassa purisapuggalassa ye nevasaññānāsaññāyatanasaṁyojane se ucchinnamūle tālāvatthukate anabhāvaṅkate āyatiṁ anuppādadhamme.  
In the same way, an individual rightly intent on extinguishment has cut off the connection with the dimension of neither perception nor non-perception at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. anabhāvaṅkate → anabhāvakate (bj, pts1ed); anabhāvaṅgate (sya1ed, sya2ed, km)
So evamassa veditabbo:  
You should know of them:
Tassa asappāyaṁ cakkhunā rūpadassanaṁ anuyuttassa, asappāyaṁ sotena saddaṁ anuyuttassa, asappāyaṁ ghānena gandhaṁ anuyuttassa, asappāyaṁ jivhāya rasaṁ anuyuttassa, asappāyaṁ kāyena phoṭṭhabbaṁ anuyuttassa, asappāyaṁ manasā dhammaṁ anuyuttassa rāgo cittaṁ anuddhaṁseyya.  
Doing so, lust infects their mind,
So rāgānuddhaṁsitena cittena maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.  
resulting in death or deadly pain.
Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena.  
Suppose a man was struck by an arrow thickly smeared with poison.
Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.  
Their friends and colleagues, relatives and kin would get a field surgeon to treat them.
Tassa so bhisakko sallakatto satthena vaṇamukhaṁ parikanteyya.  
The surgeon would cut open the wound with a scalpel,
Tassa asappāyaṁ cakkhunā rūpadassanaṁ nānuyuttassa, asappāyaṁ sotena saddaṁ nānuyuttassa, asappāyaṁ ghānena gandhaṁ nānuyuttassa, asappāyaṁ jivhāya rasaṁ nānuyuttassa, asappāyaṁ kāyena phoṭṭhabbaṁ nānuyuttassa, asappāyaṁ manasā dhammaṁ nānuyuttassa rāgo cittaṁ nānuddhaṁseyya.  
Doing so, lust wouldn’t infect their mind,
So na rāgānuddhaṁsitena cittena neva maraṇaṁ vā nigaccheyya na maraṇamattaṁ vā dukkhaṁ.  
so no death or deadly pain would result.
Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena.  
Suppose a man was struck by an arrow thickly smeared with poison.
Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.  
Their friends and colleagues, relatives and kin would get a field surgeon to treat them.
Tassa so bhisakko sallakatto satthena vaṇamukhaṁ parikanteyya.  
The surgeon would cut open the wound with a scalpel,
So vata, sunakkhatta, bhikkhu chasu phassāyatanesu saṁvutakārī ‘upadhi dukkhassa mūlan’ti— 
Truly, Sunakkhatta, that mendicant practices restraint regarding the six fields of contact.
iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti—netaṁ ṭhānaṁ vijjati.  
Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.
Seyyathāpi, sunakkhatta, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno;  
Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor.
so ca kho visena saṁsaṭṭho.  
But it was mixed with poison.
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo.  
Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.
“Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṁvutakārī ‘upadhi dukkhassa mūlan’ti— 
“In the same way, Sunakkhatta, that mendicant practices restraint regarding the six fields of contact.
iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti—netaṁ ṭhānaṁ vijjati.  
Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.
Seyyathāpi, sunakkhatta, āsīviso ghoraviso.  
Suppose there was a lethal viper. āsīviso → āsiviso (cck, mr)
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo.  
Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.
Taṁ kiṁ maññasi, sunakkhatta,  
What do you think, Sunakkhatta?