1Thus have I heard. On one occasion a certain bhikkhu was dwelling among the Kosalans in a certain woodland thicket. Now on that occasion, while that bhikkhu had gone for his day's abiding, he kept on thinking evil unwholesome thoughts connected with the household life.

Then the devata that inhabited that woodland thicket, having compassion for that bhikkhu, desiring his good, desiring to stir up a sense of urgency in him, approached him and addressed him in verses:

2v.758 "Desiring seclusion you entered the woods,
Yet your mind gushes outwardly.
Remove, man, the desire for people;
Then you’ll be happy, devoid of lust. [n.532] in pāda c, since vinayassu is a middle voice, second person imperative, jano, though nominative, may function as a vocative lengthened to fit the metre. Spk seems to support this with its gloss: tvaṁ jano aññasmiṁ jane chandarāgaṁ vinayassu; "you, a person, remove desire and lust for other people." The sentiment of this verse is echoed by Th 149–50.

3v.759 "You must abandon discontent, be mindful—
Let us remind you of that way of the good.
Hard to cross, indeed, is the dusty abyss;
Don’t let sensual dust drag you down. [n.533] I read pādas ab with Ee1: Aratiṁ pajahasi so sato/Bhavasi sataṁ taṁ sarayamase. Norman understands the metre as irregular Vaitalīya (personal communication). Be has the same but without the so in pāda a. The so is probably a third person demonstrative used with a second person verb, a construction already encountered at v. 647c. VĀT prefers a reading found among SS, Aratiṁ pajahasi sato bhavasi/Bhavataṁ sataṁ taṁ sarayamase, but since Spk and Spk-pṭ do not comment on bhavataṁ it seems this word was not in the texts available to the commentators; Ee2 reads as above but omits bhavataṁ . The verbs pajahasi and bhavasi, which Spk glosses with the imperatives pajaha and bhava, conform to the criteria of the subjunctive, rare and archaic in Pali (see Geiger, Pali Grammar, §123). Se reads the last verb as sadayamase, but sarayamase in the other eds. makes better sense as the subjunctive causative of sarati, to remember > to remind (see Geiger, Pali Grammar, §126).
Pāda b is particularly obscure and the commentators seem to have been unsure how to handle it. Spk offers two alternative interpretations of sataṁ taṁ sarayamase: "‘Let us also remind you, a mindful one, a wise one (Spk-pṭ: to dispel worldly thoughts whenever they arise)’; or, ‘Let us remind you of the Dhamma of the good ones (Spk-pṭ: of the Dhamma of the good persons for the removal of defilements)’ (satimantaṁ paṇḍitaṁ taṁ mayam pi [yathāuppannaṁ vitakkaṁ vinodanaya] sārāyama, sataṁ va dhammaṁ [sappurisānaṁ ilesavigamanadhammaṁ] mayaṁ tam sarayama)." I have bypassed both alternatives and adopted VĀT′s suggestion that "you" is implicit and taṁ is "that," representing the way of the good. In pāda c we should read duttaro over Ee1 duruttamo.

4v.760 "Just as a bird littered with soil
With a shake flicks off the sticky dust,
So a bhikkhu, strenuous and mindful,
With a shake flicks off the sticky dust."

5Then that bhikkhu, stirred up by that devata, acquired a sense of urgency.

1Evaṁ me sutaṁ—​ ekaṁ samayaṁ aññataro bhikkhu kosalesu vihārati aññatarasmiṁ vanasaṇḍe. Tena kho pana samayena so bhikkhu divāvihāragato pāpake akusale vitakke vitakketi gehanissite.

Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāhi ajjhabhāsi:

2"Vivekakāmosi vanaṁ paviṭṭho,
Atha te mano niccharatī bahiddhā;
Jano janasmiṁ vinayassu chandaṁ,
Tato sukhī hohisi vītarāgo.

3Aratiṁ pajahāsi sato,
Bhavāsi sataṁ taṁ sārayāmase;
Pātālarajo hi duttaro,
Mā taṁ kāmarajo avāhari.

4Sakuṇo yathā paṁsukunthito,
Vidhunaṁ pātayati sitaṁ rajaṁ;
Evaṁ bhikkhu padhānavā satimā,
Vidhunaṁ pātayati sitaṁ rajan"ti.

5Atha kho so bhikkhu tāya devatāya saṁvejito saṁvegamāpādīti.