sammādiṭṭhi, sammāsaṅkappo,
right view, right thought,

sammāvācā, sammākammanto, sammā-ājīvo,
right speech, right action, right livelihood

sammāvāyāmo, sammāsati, sammāsamādhi. The eightfold Path, when fulfilled, becomes the tenfold Path, with the addition of sammāñāṇaṁ and sammāvimutti, which are liberating knowledge and freedom.
right endeavour, right mindfulness, right concentration.

dukkhasamudaye ñāṇaṁ
knowledge about the origination of suffering

dukkhanirodhe ñāṇaṁ
knowledge about the cessation of suffering

dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ.
knowledge about the practice leading to the cessation of suffering.

Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo. Avihiṁsā is simply another form of the better known ahiṁsā, a fundamental virtue associated with Mahātma Gandhi, which has been very influential in modern politics as a different way of getting things done: for those who are physically weak it adds the strength of morality.
The thought of renunciation, the thought of good-will, the thought of non-violence.

Musāvādā veramaṇī
Refraining from false speech

pisuṇāya vācāya veramaṇī
refraining from malicious speech

pharusāya vācāya veramaṇī
refraining from rough speech

samphappalāpā veramaṇī. All four are normally included in the five virtuous practices (sīla) under right speech (musāvāda), but sometimes spelt out to make another set of eight virtuous practices, which has right livelihood as the eighth (ājīvā-aṭṭhamakasīla).
refraining from frivolous talk.

Pāṇātipātā veramaṇī
Refraining from killing living creatures

adinnādānā veramaṇī
refraining from taking what has not been given

kāmesu Kāmesu micchācārā are two words, not a semantic compound, as it is apparently taken by all the editions, which print it as such. Kāma means sensuality, but in this context it is defined as being restricted to sexual matters. micchācārā veramaṇī. These are the first three of the five precepts undertaken by lay followers. Together with the previous right speech and restraint from intoxicants they constitute the basic level of morality expected of anyone following the teaching.
refraining from sexual misconduct.

Idha, bhikkhave, ariyasāvako micchā-ājīvaṁ pahāya, sammā-ājīvena jīvikaṁ kappeti. Five types of wrong livelihood for merchants are explained in Vaṇijjāsuttaṁ (AN 5.177): satthavaṇijjā, sattavaṇijjā, maṁsavaṇijjā, majjavaṇijjā, visavaṇijjā; dealing in weapons (lit. swords), living beings, meat, intoxicants and poisons; but generally speaking any activity whereby in the course of earning one’s living one has to break the precepts could be considered wrong livelihood. For monks and nuns, making a living through reading of signs, fortune telling, acting as a go-between, casting spells, accountancy, poetry, philosophy or acting as medical assistants would count as wrong livelihood (see DN 1, where they are spelt out in great detail).
Here, monks, a noble disciple, having abandoned a wrong way of livelihood, makes his living by a right way of livelihood.

Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ
^o Here, monks, a monk regarding bad and unwholesome thoughts that have not yet arisen

anuppādāya chandaṁ janeti, This section on the endeavours is a good example of the Pāḷi usage of negatives, which sounds so awkward in English, where we would normally say something simple here, like: he endeavours to prevent bad and unwholesome things from arising. In Pāḷi, though, there is a tendency to work with negative and positive forms of the same word (e.g. anuppannānaṁ ... uppannānaṁ, in next section), through the exchange of prefixes, and with cognate forms (e.g. anuppannānaṁ ... anuppādāya).
generates desire for the non-arising,

vāyamati, viriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati.
(in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.

 

Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ
Regarding bad and unwholesome thoughts that have already arisen

pahānāya chandaṁ janeti,
he generates desire for their abandonment,

vāyamati, viriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati.
(in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.

 

Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti,
He generates desire for the arising of wholesome thoughts that have not yet arisen,

vāyamati, viriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati.
(in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.

 

Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā, asammosāya, Normally asammosa would mean lack of confusion, absense of delusion, etc. Here the commentary defines it thus: asammosāyā ti avināsanatthaṁ; for persistence means for non-destruction - a meaning that is demanded by the context.
^o Regarding wholesome thoughts that have arisen generates desire for their endurance, persistence,

bhiyyobhāvāya, vepullāya, bhāvanāya, pāripūriyā chandaṁ janeti,
multiplication, extension, development, and fulfilment,

vāyamati, viriyaṁ ārabhati, cittaṁ paggaṇhāti, padahati.
(in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.

Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati,
Here, monks, a monk dwells contemplating (the nature of) the body in the body,

ātāpī, sampajāno, satimā, vineyya loke abhijjhādomanassaṁ.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

Vedanāsu vedanānupassī viharati,
He dwells contemplating (the nature of) feelings in feelings,

ātāpī, sampajāno, satimā, vineyya loke abhijjhādomanassaṁ.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

Citte cittānupassī viharati,
He dwells contemplating (the nature of) the mind in the mind,

ātāpī, sampajāno, satimā, vineyya loke abhijjhādomanassaṁ.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

Dhammesu dhammānupassī viharati,
He dwells contemplating (the nature of) things in (various) things,

ātāpī, sampajāno, satimā, vineyya loke abhijjhādomanassaṁ.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

Idha, bhikkhave, bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi,
Here, monks, a monk, quite secluded from sense desires, secluded from unwholesome things,

savitakkaṁ, savicāraṁ, vivekajaṁ pītisukhaṁ,
having thinking, reflection, and the happiness and joy born of seclusion,

paṭhamaṁ jhānaṁ upasampajja viharati. Sammāsamādhi is always defined in terms of the absorptions (jhāna) in the discourses; there is no mention of such things as access concentration (upacārasamādhi) or momentary concentration (khaṇikasamādhi) until commentarial times. If they were sufficient to fulfil the Path we might have expected the Buddha to mention them.
dwells having attained the first absorption.

 

Vitakkavicārānaṁ Vitakka and vicāra are sometimes transalted as applied and sustained thought. But if this is correct then they have a meaning in this context that they have nowhere else, as elsewhere they always have the much broader meanings of thinking and reflection, as translated here. vūpasamā
With the calming down of thinking and reflection,

ajjhattaṁ sampasādanaṁ, cetaso ekodibhāvaṁ,
with internal clarity, and one-pointedness of mind,

avitakkaṁ, avicāraṁ, samādhijaṁ pītisukhaṁ, These are the sorts of pleasurable states of mind that counteract the attachment to sense-desires, and are always recommended in the discourses, as they lead on along the Path to liberation; it is an example of what was mentioned in the Vedanānupassanā as: nirāmisaṁ sukhaṁ vedanaṁ; spiritual pleasant feeling.
being without thinking, without reflection, having the happiness and joy born of concentration,

dutiyaṁ jhānaṁ upasampajja viharati.
he dwells having attained the second absorption.

 

Pītiyā ca virāgā upekkhako ca viharati,
With the fading away of joy he dwells equanimous,

sato ca sampajāno, sukhañ-ca kāyena Always defined in the commentaries (e.g. MNiddA, Guhaṭṭhakasuttaniddesavaṇṇanā; VinA, Verañjakaṇḍavaṇṇanā, etc.) as being the nāmakāya, or mind-body. paṭisaṁvedeti,
mindful, fully aware, experiencing happiness through the body,

yan-taṁ Ariyā ācikkhanti: “Upekkhako satimā sukhavihārī” ti,
about which the Noble Ones declare: “He dwells pleasantly, mindful, and equanimous,”

tatiyaṁ jhānaṁ upasampajja viharati.
he dwells having attained the third absorption.

 

Sukhassa ca pahānā, dukkhassa ca pahānā,
Having abandoned pleasure, abandoned pain,

pubbeva somanassadomanassānaṁ atthaṅgamā,
and with the previous passing away of mental happiness and sorrow,

adukkham-asukhaṁ, upekkhāsatipārisuddhiṁ, I take upekkhā in the compound as an ablative and parse it: upekkhāya satiṁ pārisuddhiṁ; another way would be to take upekkhāsati- as a dvanda, in which case it would translate as: complete purity of mindfulness and equanimity.
without pain, without pleasure, and with complete purity of mindfulness owing to equanimity,

catutthaṁ jhānaṁ upasampajja viharati.
he dwells having attained the fourth absorption.