The prose portion is identical with that of 4:39.

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1Then the brahmin Ujjaya approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:

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"Does Master Gotama praise sacrifice?"

"I do not praise all sacrifice, brahmin, nor do I withhold praise from all sacrifice. (1) I do not praise a violent sacrifice at which cattle, goats, rams, chickens, and pigs are slain, at which various creatures are led to slaughter. (2) For what reason? Because arahants and those who have entered the path to arahantship do not attend a violent sacrifice.

2(3) "But I praise a non-violent sacrifice at which cattle, goats, rams, chickens, and pigs are not slain, where various creatures are not slaughtered, that is, a regular giving, a sacrifice offered by family custom. [n.709a] Niccadānaṁ anukulayaññaṁ. Mp explains anukulayaññaṁ as a sacrifice that should be made to maintain the family custom, on the grounds that it was given by one's father and grandfather and so forth. On niccadānaṁ anukulayaññaṁ as superior to animal sacrifice, see especially DN 5.79–80, I 144, which can be regarded almost as an elaboration of the present sutta. (4) For what reason? Because arahants and those who have entered the path to arahantship attend a nonviolent sacrifice." [n.710a] My division into four sections is speculative. Apart from this, I do not see any other basis for including this sutta among the Fours.

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3When a sacrifice is timely and allowable,
well prepared and nonviolent,
the self-controlled followers of the spiritual life
attend such a sacrifice as this.

4Those in the world who have removed the coverings, [n.713] Readings of this enigmatic term vary here and elsewhere across the Nikāyas. Here, Ce has vivattacchaddā, Be vivaṭacchadā, Ee vivattacchadā. The expression often occurs in the stock passage on the two courses open to one with the thirty-two bodily marks of a great man: if he remains at home, he will become a wheel-turning king, but if he goes forth into homelessness, he will become a perfectly enlightened Buddha, described as “one in the world who vivaṭacchado” (variants: vivaṭṭacchado, vivaṭṭacchaddo, vivattacchaddo). See e.g. DN 3.3, I 89,8–9; DN 14.49, II 16,8–9; DN 30, III 142,4; MN 91.2b, II 134,28; Sn 106. Though the origins of the term and its exact meaning are problematic, the commentaries consistently analyze and explain it in the same way. Since Mp (on the present sutta) does not offer an explanation, I cite the Dīgha Nikāya commentary, Sv I 250,34–251,3: “Vivaṭṭacchado: Here, having been born into the world, he dwells having entirely removed the covering in the world (loke taṃ chadanaṃ vivaṭṭetvā), in the darkness of defilements covered by seven coverings (chadanehi): lust, hatred, delusion, conceit, views, ignorance, and misconduct.”
The old canonical commentary, Cūḷaniddesa, commenting on Sn 1147, says: “Vivaṭacchado: There are five coverings (chadanāni): craving, views, defilements, misconduct, ignorance. Those coverings have been removed (vivaṭāni) by the Blessed Buddha; they have been dispelled, uprooted, abandoned, eradicated, settled, stilled, burned by the fire of knowledge so that they are unable to arise. Therefore the Buddha is one who has removed the coverings” (Nidd II 251,18–22; VRI ed. 204).
Norman (1991: 71–76) had proposed that the Pāli expression was to be derived from the BHS form vighuṣṭaśabda and thus meant “one whose name (or fame) had rolled in different directions” or “one of widespread fame.” In a later work (2006b: 228–29) he changed his position, stating: “although I was correct to see a connection between the Pāli and Skt words, the direction of the development was in the reverse order, and must represent a hyper-Sanskritisation from vivattacchadda.” At Sn 372 and elsewhere he renders this “with deceit removed.”
The Chinese translators of the Āgamas must have worked with texts that read vighuṣṭaśabda or some variant with the same meaning. Thus a parallel of AN4.40, SĀ² 90 (at T II 404c6) has "whose name is heard extremely far away." The parallel of DN 30, MĀ 59 (at T I 493b7–8), reads: ; "he necessarily becomes a Tathāgata, unattached (= arahant), fully enlightened, whose name spreads around and is heard in the ten directions." MĀ 161, the parallel of MN 91, has the same at T I 685b2–4. Though various conjectures might be proposed with respect to the original expression and its meaning, given the difficulty of settling these questions across Buddhist textual traditions, the most expedient course open to me is to translate the term as it has been preserved and interpreted in the Pāli tradition.
transcenders of time and destination, [n.714] The readings here vary considerably. Ce and Be have vītivattā kulaṁ gatiṁ, "who have transcended family and destination." Ee has a bahubbīhi compound, vītivattakālaṁgatī, with still more variants in the notes. Mp Be reads kulaṁ gatiṁ in the lemma, but Mp Ce has kālaṁ gatiṁ. My rendering follows Ee. Note that in AN5.55, at III 69,10, kālaṁ and gatiṁ are in immediate proximity, which supports the hypothesis that here too we should read kāla-/kālaṁ.
the Buddhas who are proficient in sacrifice, [n.715] I read with Be yaññassa kovidā, as against Ce and Ee puññassa kovidā, "proficient in merit." Mp Be and Mp Ce show the same difference in their lemmas and glosses. Two Chinese parallels correspond to Be. SĀ 90 (at T II 23a11) has "the Buddha who is skilled in sacrifice," and SĀ² 90 (at T II 404c8) , "this is the good sacrifice and the path of sacrifice praised by the Buddhas."
praise this kind of sacrifice.

5Having prepared an appropriate gift,
whether of the ordinary kind or in memory of the dead,
one makes the sacrifice with a confident mind
to a fertile field, to followers of the spiritual life.

6When what has been properly obtained
is properly offered, properly sacrificed,
to those worthy of offerings,
the sacrifice is vast and the deities are pleased.

7The wise person endowed with faith,
having sacrificed thus with a generous mind,
is reborn in a happy world,
in a realm without affliction.

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1Atha kho udāyī brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā … pe … ekamantaṁ nisinno kho udāyī brāhmaṇo bhagavantaṁ etadavoca:

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"bhavampi no gotamo yaññaṁ vaṇṇetī"ti?

"Na kho ahaṁ, brāhmaṇa, sabbaṁ yaññaṁ vaṇṇemi; na panāhaṁ, brāhmaṇa, sabbaṁ yaññaṁ na vaṇṇemi. Yathārūpe kho, brāhmaṇa, yaññe gāvo haññanti, ajeḷakā haññanti, kukkuṭasūkarā haññanti, vividhā pāṇā saṅghātaṁ āpajjanti; evarūpaṁ kho ahaṁ, brāhmaṇa, sārambhaṁ yaññaṁ na vaṇṇemi. Taṁ kissa hetu? Evarūpañhi, brāhmaṇa, sārambhaṁ yaññaṁ na upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā.

2Yathārūpe ca kho, brāhmaṇa, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā pāṇā saṅghātaṁ āpajjanti; evarūpaṁ kho ahaṁ, brāhmaṇa, nirārambhaṁ yaññaṁ vaṇṇemi, yadidaṁ niccadānaṁ anukulayaññaṁ. Taṁ kissa hetu? Evarūpañhi, brāhmaṇa, nirārambhaṁ yaññaṁ upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannāti.

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3Abhisaṅkhataṁ nirārambhaṁ,
yaññaṁ kālena kappiyaṁ;
Tādisaṁ upasaṁyanti,
saññatā brahmacārayo.

4Vivaṭacchadā ye loke,
vītivattā kulaṁ gatiṁ;
Yaññametaṁ pasaṁsanti,
buddhā yaññassa kovidā.

5Yaññe vā yadi vā saddhe,
habyaṁ katvā yathārahaṁ;
Pasannacitto yajati,
sukhette brahmacārisu.

6Suhutaṁ suyiṭṭhaṁ suppattaṁ,
Dakkhiṇeyyesu yaṁ kataṁ;
Yañño ca vipulo hoti,
Pasīdanti ca devatā.

7Evaṁ yajitvā medhāvī,
saddho muttena cetasā;
Abyābajjhaṁ sukhaṁ lokaṁ,
paṇḍito upapajjatī"ti.

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Dasamaṁ.
Cakkavaggo catuttho.

8Cakko saṅgaho sīho,
Pasādo vassakārena pañcamaṁ;
Doṇo aparihāniyo patilīno,
Ujjayo udāyinā te dasāti.