Friend, I did not see.

Addasaṃ is aorist first person singular.

This was the last speech of the Tathāgata.

Another equational sentence with the verb 'to be' missing, see Warder p.14. Because of the historic present tense of the broader narrative, 'was' is the appropriate verb to insert.

Ayaṃ and pacchimā, respectively a pronoun and an adjective, agree with vācā.

There will be joy and a happy way of life.

Yet another equational sentence. Again note how verbs expressing 'to be', here bhavissati, do not take objects and thus the words 'joined' by them are all in the nominative. Here the 'joining' is between an implied pronoun 'there' (the agent of bhavissati) and pāmujjaṃ/vihāro. Sukho is here an adjective qualifying vihāro.

The Blessed One saw those deities.

Tā, demonstrative pronoun relating to devatāyo, both being feminine accusative plural.

Pali Noun Declension Table (opens in new tab)

Thus, Sir, in this way, the young priest Jotipāla‘s designation, 'Mahāgovinda', came into being.

Iminā ... pariyāyena, lit. 'through this course', is a common idiom, see Warder p.45.

Both Jotipālassa and māṇavassa are genitives and therefore relate to and qualify each other. Following Warder (p.61) one might translate '(of) Jotipāla who was a young priest'.

The genitive normally relates to the word(s) immediately following it (see Warder p.56), which in this case is 'Mahāgovindo ti samaññā'. This expression forms a unit, similar to adjective + noun, and the genitive relates to the whole unit.

Udapādi, aorist of uppajjati, see Warder p.63.

The world is eternal.

Another 'equational sentence', i.e. one thing 'is' something else. Note that the words 'equated' are in the nominative case.

It goes to the southern direction.

The context requires that so is translated as 'it' rather than as 'he'.

Dakkhiṇaṃ is an adjective to disaṃ, both being accusative.

There will not even (pi) be the concept 'good', let alone a doer of good.

Kusalan-ti. A word quoted in this way (i.e. using ti) expresses a thought or idea, see Warder p.36.

I travelled the road.

Agamāsiṃ, aorist first person singular, lit. 'I went (the road)'.

It is beautifully said, brahmin.

Kalyāṇaṃ is here an adverb to vuccati, see Warder p.18.

Vuccati is passive, see Warder p.52.

Then King Mahāsudassana, having taken the ceremonial water vessel with the left hand, sprinkled the wheel-gem with the right hand.

Note how King Mahāsudassana is the agent of two verbs, both gahetvā and abbhukiri. Each verb, however, has its own patient with accompanying instrumentals, see Warder p.48.

This is good.

This India will surely (eva) be powerful and prosperous.

Jambudīpa, lit. 'rose-apple island', thus 'rose-apple land'.

Iddho and phīto are both adjectives qualifying Jambudīpo (India).

You are practising wrongly, I am practising correctly.

Paṭipanno is a past participle agreeing with tvaṃ (and in the second instance with ahaṃ) both being nominative singular. The idioms of the Pali and English are different here and therefore it is difficult to translate paṭipanno with an English past participle (unless one chooses 'engaged in'). In translation work there will always be number of instances when a literal rendering is difficult or impossible.

Micchā and sammā are adverbs to pañipanno.

He has fallen away from there (and) has rearisen here.

Quite regularly in the Pali an 'and' is understood although no connective particle appears in the text.

Both cuto and upapanno are past participles agreeing with so, 'he'. The sense here is active and not passive which is more common with past participles, see Warder p.40. (This is because cuto and upapanno are intransitive.)

This is the usual idiom for describing a deity completing its time in a heavenly realm and being reborn in the human realm.

The wanderer saw the Blessed One coming.

Addasā, aorist.

Āgacchantaṃ is a present participle in the accusative agreeing with bhagavantaṃ like an adjective, see Warder p.46.

Perceptions arise and (pi) cease.

Saññā is a feminine noun plural (same form as the singular).

An illness of the Blessed One arose.

Bhagavato, genitive of Bhagavā.

Uppajji, aorist of uppajjati. Note that this is an alternative form to udapādi just above (example 5 in this exercise).

i.e., the Blessed One became ill.

He acquires restraint.

As so often with the Pali there is no agent here apart from the pronoun which is understood by the ending of the verb.

I did the work. Now (pana) while I was doing the work, the body became tired; well, I will lie down.

Akāsiṃ, aorist.

Kammaṃ kho pana me karontassa is a genitive absolute construction. For further details see penultimate example in exercise 10 (opens in new window), and Warder p.58.

Kilanto is a past participle. The Pali construction is actually active, lit. 'the body tired'.

Nipajjāmi. The present tense here expresses the immediate future, see Warder p.12.

We saw him rearisen here.

Imaṃ (accusative), usually a demonstrative pronoun but here it is a personal pronoun (see Warder p.30).

Upapannaṃ, agrees with imaṃ, 'him (accusative) who has arisen'.

i.e., we saw that he had rearisen here.