There are different translations for na chambhati na kampati na vedhati na santāsaṁ āpajjati:
AN4.117:2.1: Yato kho, bhikkhave, bhikkhuno rajanīyesu dhammesu cittaṁ na rajjati vītarāgattā, dosanīyesu dhammesu cittaṁ na dussati vītadosattā, mohanīyesu dhammesu cittaṁ na muyhati vītamohattā, madanīyesu dhammesu cittaṁ na majjati vītamadattā, so na chambhati na kampati na vedhati na santāsaṁ āpajjati, na ca pana samaṇavacanahetupi gacchatī”ti.
When a mendicant’s mind is no longer affected by greed, hate, delusion, or intoxication because they’ve got rid of these things, they don’t cower or shake or tremble or get scared, nor are they persuaded by the teachings of other ascetics.”
AN7.54:3.8: Evaṁ jānaṁ kho, bhikkhu, sutavā ariyasāvako evaṁ passaṁ na chambhati, na kampati, na vedhati, na santāsaṁ āpajjati abyākatavatthūsu.
Knowing and seeing this, an educated noble disciple doesn’t shake, tremble, quake, or become nervous regarding the undeclared points.
(It still occurs in a slight variation in MN 91 where the translation corresponds to the one in AN 4.117.)
Different translations for bhavarāgānusayo:
AN7.11:1.3: Kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo.
The underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
… which occurs in some more cases in the same form. The only exception is in AN 7.55, where we find:
AN7.55:2.4: Tañca khvassa padaṁ na sabbena sabbaṁ sacchikataṁ hoti, tassa na sabbena sabbaṁ mānānusayo pahīno hoti, na sabbena sabbaṁ bhavarāgānusayo pahīno hoti, na sabbena sabbaṁ avijjānusayo pahīno hoti.
But they haven’t completely realized that state. They haven’t totally given up the underlying tendencies of conceit, attachment to life, and ignorance.
In AN7.57:
AN7.57:8.3: “Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kiṁ so yaṁyadeva parisaṁ upasaṅkamissati, yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ visārado upasaṅkamissati amaṅkubhūto.
“The faithful donor who loves charity would enter any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.”
The translation is associated with the wrong segment. It belongs to the following segment.
Different translations for mā me idaṁ paro aññāsī:
DN33:1.10.64: ‘mā me idaṁ paro aññāsī’ti.
‘May others not know this of me.’
AN7.58:1.5: ‘mā me idaṁ paro aññāsī’ti.
‘Don’t let others find this out about me!’
seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati is translated in different ways:
AN5.206:2.3: yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati …pe…
They eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying, and drowsing …
AN7.61:9.3: ‘na seyyasukhaṁ na passasukhaṁ na middhasukhaṁ anuyutto viharissāmī’ti.
‘I will not live attached to the pleasures of sleeping, lying down, and drowsing.’
AN 7.61:
AN7.61:13.3: evañcetaṁ, moggallāna, bhikkhuno sutaṁ hoti:
When a mendicant has heard that
AN7.61:13.4: ‘sabbe dhammā nālaṁ abhinivesāyā’ti.
nothing is worth insisting on.
AN7.61:13.5: So sabbaṁ dhammaṁ abhijānāti, sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti. Sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vediyati sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā.
they directly know all things. Directly knowing all things, they completely understand all things. …
Comma after “insisting on” instead of period.
ayaṁ loko saṁvaṭṭati is sometimes translated “this cosmos contracts” (DN 1, DN 24, DN 27), and sometimes “this world contracts” (AN 10.29).
There are slight variants for the translation of yathā divā tathā rattiṁ—yet important for any search engine:
AN7.61:7.2: yathā divā tathā rattiṁ yathā rattiṁ tathā divā.
regardless of whether it’s night or day.
(Same in AN 4.41:3.3.)
DN33:1.11.35: Idhāvuso, bhikkhu ālokasaññaṁ manasi karoti, divāsaññaṁ adhiṭṭhāti yathā divā tathā rattiṁ, yathā rattiṁ tathā divā.
A mendicant focuses on the perception of light, concentrating on the perception of day regardless of whether it is night or day.
(Same in AN 6.29:5.1.)