2v.303 "Always frightened is this mind,
The mind is always agitated sn.i.54
About unarisen problems
And about arisen ones.
If there exists release from fear,
Being asked, please declare it to me." [n.167] in pāda c, I read kicchesu with Be, Se, and Ee2, as against kiccesu (duties) in Ee1 and certain SS. Kicchesu is better supported by the comment in Spk: imesu uppannanuppannesu dukkhesu, "these sufferings both arisen and unarisen."

3v.304 "Not apart from enlightenment and austerity,
Not apart from restraint of the sense faculties,
Not apart from relinquishing all,
Do I see any safety for living beings." [n.168] I read pāda a with Be: naññatra bojjha tapasa. The reading bojjhaṅga-tapasa, in Se and Ee1 & 2, may have crept into the text from the commentarial paraphrase in Spk, which is most intelligible in the Be reading: Naññatra bojjha tapasa ti bojjhaṅgabhavanañ ca tapoguṇañ ca aññatra muñcitva sotthiṁ na passami. Spk-pṭ lends further support to this reading by glossing bojjha with bodhito and explaining it as an ablative. The Skt version cited at Ybhūś 5:2 has jñanatapaso (Enomoto, CSCS, p. 8). Spk: Even though the development of the enlightenment factors is mentioned first and restraint of the sense faculties afterwards, sense restraint should be understood first. For when this is mentioned, the fourfold purification of virtue is implied (see Vism 15, 29–1 6, 16; Ppn 1:4 2). Established on this, a bhikkhu undertakes the ascetic practices, here called austerity (tapa), enters a forest, and by developing a meditation subject he develops the enlightenment factors together with insight. Then the noble path arises in him with Nibbāna as its object; the latter is what is meant by relinquishing all (sabbanissagga). (Spk-pṭ: For here everything comprised in formations is relinquished.) Thus the Blessed One turned the discourse into one on the Four Noble Truths, at the end of which the young deva was established in the fruit of stream-entry.Spk-pṭ: Though here only his own attainment of distinction is mentioned, it should be understood that the five hundred nymphs were also established in the fruit of stream-entry; for that is said in the commentary to the Mahasatipaṭṭhāna Sutta.
Neither Spk nor Spk-pṭ comments on the single prose line that follows the verse (in Be: idam avoca, pa, tatth’ eva antaradhayi ti). Perhaps the young deva had acquired such a compelling sense of urgency that he quickly returned to the deva world to practise in accordance with the Buddha’s instructions. The Skt version has an additional verse, which reads in translation:
After a long time at last I see

2"Niccaṁ utrastamidaṁ cittaṁ,
niccaṁ ubbiggamidaṁ mano;
Anuppannesu kicchesu,
atho uppatitesu ca;
Sace atthi anutrastaṁ,
taṁ me akkhāhi pucchito"ti.

3"Nāññatra bojjhā tapasā,
nāññatrindriyasaṁvarā;
Nāññatra sabbanissaggā,
sotthiṁ passāmi pāṇinan"ti.