Vācesi, aorist, lit. 'caused to speak/recite'. Since recitation was the brahmin way of learning their tradition, this becomes 'to teach'.

(hymns) Mante, accusative plural.

(develops) Bhāveti, causative of bhavati, 'to be'. 'To cause to be' is to bring into existence, i.e. to develop.

(thought) Cittaṃ usually means 'mind', but in context it is a 'thought' or 'wish' that he is cultivating.

(giving) Again note how the Pali present tense demi can be translated as either 'I give' or 'I am giving'.

(you) Taṃ. Accusative of tvaṃ.

(enemies) Dative. Verbs meaning to give (and similar concepts) are usually associated with the dative, i.e. dative of advantage (for the receiver).

Dukkhasamudayo = dukkha ('suffering') + samudayo ('origin'), a genitive tappurisa compound (see Warder p.77-78) equivalent to dukkhassa samudayo.

(mansions to be made) Or 'had mansions made', causative, see Warder p.80. Kārāpesi is either second person singular present tense or third person singular aorist (the forms are identical), but since rājā is the agent (i.e., third person) only the second alternative is possible.

Again, dative of advantage.

(collection of virtue) Sīlakkhandhena = sīla ('virtue') + (k) khandha ('collection'), genitive tappurisa compound. Again note that genitive here refers to the internal structure of the compound. The compound as a whole (and thus its relationship to other words in the sentence) is instrumental.

(restraint of the senses) Indriyasaṃvarena = indriya ('sense(s)') + saṃvara ('restraint'), another genitive tappurisa compound.

(resorts) Note how 'he' (so) is the agent of three separate clauses, each with a separate verb (i.e., samannāgato twice and bhajati).

(root of a tree) i.e., the foot of a tree. Rukkhamūlaṃ = rukkha ('tree') + mūla ('root'), another genitive tappurisa compound.

(the open air) Warder takes abbhokāsaṃ to be an adjective qualifying palālapuñjaṃ, but normally it is understood to be a noun.

(heap of straw) Palālapuñjaṃ = palāla ('straw') + puñja ('heap'), still another genitive tappurisa compound, see Warder pp.77-78.

(wheel of Dhamma) Dhammacakkaṃ = dhammassa cakkaṃ, again a genitive tappurisa compound.

(set going) Pavattitaṃ is a past participle of the causative, i.e. 'caused to go'. This is an example of the past participle in the nominative singular neuter (pavattitaṃ) being used as the main sentence verb, see Warder p.42. The past participle still agrees with its object (anuttaraṃ dhammacakkaṃ), this being a passive sentence.

(Whoever) Ye, lit. 'who', plural.

(puts) Lit. 'will put'. Āropessanti is probably future due to 'attraction' to bhavissati (see Warder pp.87-88). That is, bhavissati (the verb of the main clause) is required to be future tense on account of the meaning, and thus the verb of the relative clause (āropessanti) will also tend to be future.

(a garland on top of (it)) Note the relative clause/demonstrative clause construction. The context is the honouring of a stupa containing Buddha-relics.

(for their) Tesaṃ, either dative, 'for/to them', or genitive, 'their'/'of them'. It is often impossible to know for certain whether a particular construction is dative or genitive (here it is probably dative due to the advantage obtained), see Warder p.69. In practice, whether a particular expression is dative or genitive, does not usually significantly affect the meaning.

(happiness) Sukhāya, dative, lit. 'for the purpose of happiness'.

(why) Kiṃ here functions as an indeclinable, which purpose it is to make the sentence interrogative, see Warder p.74.

Again, a sentence without a verb. Add 'to be', i.e. 'are'.

See above, third sentence of this exercise, for details.