I think it breaks down into sa+āhāre, meaning the obstructions are ‘with-nutriment, not without-nutriment’. This seems to corroborate the interpretation of paripureti as ‘to fill’ (not necessarily to the brim), in spite of pari refering to completeness and pura meaning full, and paripūro meaning undoubtedly “complete” in some contexts.
bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.
the bhikkhu makes the rapture and happiness born of seclusion drench, steep, fill, and pervade this body, so that there is no part of his whole body that is not pervaded by the rapture and happiness born of seclusion.
“na kho, brāhmaṇa, ettāvatā hatthipadopamo vitthārena paripūro hoti. api ca, brāhmaṇa, yathā hatthipadopamo vitthārena paripūro hoti taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.
“At this point, brahmin, the simile of the elephant’s footprint has not yet been completed in detail. As to how it is completed in detail, listen and attend carefully to what I shall say.”
so vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. tassa tathāvūpakaṭṭhassa viharato satthāpi na upavadati, anuviccapi viññū sabrahmacārī na upavadanti, devatāpi na upavadanti, attāpi attānaṃ na upavadati. so satthārāpi anupavadito, anuviccapi viññūhi sabrahmacārīhi anupavadito, devatāhipi anupavadito, attanāpi attānaṃ anupavadito uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. so vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. taṃ kissa hetu? evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.
He resorts to some such secluded resting place. While he lives thus withdrawn, the Teacher does not censure him, wise companions in the holy life who have made investigation do not censure him, gods do not censure him, and he does not censure himself. Being uncensured in this way by the Teacher, by wise companions in the holy life, by gods, and by himself, he realises a superhuman state, a distinction in knowledge and vision worthy of the noble ones. Quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. Why is that? That is how it is with one who fulfils the training in the Teacher’s Dispensation.
“pañcimāni, bhikkhave, indriyāni. katamāni pañca? saddhindriyaṃ . pe . paññindriyaṃ — imāni kho, bhikkhave, pañcindriyāni. imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī”ti.
“Bhikkhus, there are these five faculties. What five? The faculty of faith … the faculty of wisdom. These are the five faculties. One who has completed and fulfilled these five faculties is an arahant. If they are weaker than that, one is a nonreturner; if still weaker, a once-returner; if still weaker, a stream-enterer; if stillweaker, a Dhamma-follower; if still weaker, a faith-follower.”