Bhashya
भूत्वा, अवदान्यो मा भून् कदर्यो मा भूदित्यर्थः ; बहोः प्र-भूतस्य, अनन्तस्य अनन्तफलस्येत्येतत्, अपर्यन्तस्य अपरि-समाप्तिकस्य पुत्रपौत्रादिगामिकस्येत्येतत्, ईदृशस्य वित्तस्य, मां प्रत्येव केवलम् अदाता मा भूर्वान् ; न च अन्यत्र अदे-यमस्ति भवतः ।एवमुक्त आह—स त्वं वै हे गौतम तीर्थेन न्यायेन शास्त्रविहितेन विद्यां मत्तः इच्छासै इच्छ अन्वा-मुम् ; इत्युक्तो गौतम आह— उपैमि उपगच्छामि शिष्य-त्वेन अहं भवन्तमिति ।वाचा ह स्मैव किल पूर्वे ब्राह्मणाः क्षत्रियान् विद्यार्थिनः सन्तः वैश्यान्वा, क्षत्रिया वा वै-श्यान् आपदि उपयन्ति शिष्यवृत्त्या हि उपगच्छन्ति, न उपायनशुश्रूषादिभिः ; अतः स गौतमः ह उपायनकीर्त्या उपगमनकीर्तनमात्रेणैव उवास उषितवान्, न उपायनं चकार ॥
In plain words
'Having become' means: 'let me never be stingy toward you, never be a miser.' 'Much' means abundant; 'endless' means its fruit never runs out; 'without limit' means it never terminates, passing down through sons and grandsons and on. Whatever wealth of that kind I have, let me never be one who withholds it from you alone — there's nothing else of mine that isn't yours to have. Hearing this, the king said: 'Then you, Gautama, should seek this knowledge from me the proper way, exactly as scripture directs — go ahead and ask.' So addressed, Gautama said: 'I come to you as your student.' In the old days, brahmins seeking knowledge would approach kshatriyas, or vaishyas, purely by declaring themselves in words — and kshatriyas did the same with vaishyas — whenever they were in real difficulty; they came simply in the posture of a student, not bearing the usual gifts and service a pupil brings. That's why Gautama stayed there just by announcing that he had come, nothing more, without ever bringing the customary gift.
Close to the Sanskrit
'Having become' — the meaning is, 'let him not become ungenerous, let him not become miserly.' 'Of much,' that is, abundant; 'endless,' meaning 'having endless fruit' — this is the sense; 'without limit,' meaning 'without termination,' extending down to sons, grandsons and so on — this is the sense; of such wealth, let there not be, solely towards you, one who fails to give; nor is there elsewhere anything not to be given, on your part. Thus addressed, he said — 'You then indeed, O Gautama, should desire the knowledge from me by the sanctioned approach, by the proper method enjoined by scripture — desire it, following that.' Thus addressed, Gautama said — 'I approach, I come to you, as a disciple.' By word alone, indeed, formerly did brahmins, desiring knowledge, approach kshatriyas, or vaishyas, or kshatriyas approach vaishyas, in a time of distress — they approach by the conduct of a disciple, not by the customary gift of approach, service, and so on. Therefore that Gautama dwelt merely by declaring his approach, by the mere statement of coming — he did not perform the customary gift of approach.