(May I ask) Puccheyyām' ahaṃ = puccheyyāmi ahaṃ, optative to indicate a request, see Warder p.87.

(some) Kañ cid = kaṃ + ci, kañ and cid being junction forms. Kañ/kaṃ is masculine accusative singular to agree with desaṃ.

Tamhā kāyā, ablative. Kāyo has the sense of 'collection', thus here it refers to a group of deities or a world of deities.

(Existence is) An equational sentence where the verb 'to be' is implied. The equation here is between the agent of 'to be' and bhavo, i.e. 'there is existence ...'. (Equational sentences are always between words in the same case, almost always the nominative.)

(attachment) Upadānapaccayā is a genitive tappurisa compound in the ablative (i.e. the case of the compound as a whole is ablative (it ends in ā) but the case relation between the two words upadāna and paccaya is genitive.) The ablative is here the ablative of cause and it could be translated as 'due to the condition of attachment'.

Kusalaṃ is here a noun (not an adjective) and thus 'that which is good', 'what is good', or 'the good', see Warder p.62.

(never) Hi is here an intensifier, thus 'never' for na hi.

(that) Evaṃ, lit. 'thus'. Evaṃ is often, as in this case, used to refer to what has just been said or what is about to be said, therefore 'that'.

(They) Ime is usually a demonstrative pronoun but occasionally (as here) it is personal.

Imamhā ābādhā, ablative. Ābādhā vuññhāti is the usual idiom for recovering from an illness.

(Having approached them) Te, accusative. Note that the agent of paripuccheyyāsi must be 'you' (singular), and that the agent of upasaṅkamitvā must therefore also be the second person singular.

(time to time) For kālena kālaṃ, see Warder p.46.

(you should ask) Note that Maurice Walshe's translation here, in 'Thus I Have Heard', is in error.

(He might think this:) Again the usual Pali idiom for thinking (see Warder p.56) but note that the verb 'to be' is here in the optative tense, thus 'he might ...'.

(perception) The quotation marker ti here marks a thought or a perception, see Warder p.36

(be) Siyā, 'would ... be'.

The context is the Buddha showing that a 'self' cannot be without feeling/experience. The ti in asmīti denotes an idea, perception, or thought, see Warder p.36

Me could here be instrumental, dative, or genitive!

(Nobody) Na ko ci, see Warder pp.85-86.

Āsanena nimanteti, lit. 'invited (me) with a seat'. For this instrumental construction see Warder p.46.

Imperative third person plural. This is a case of a third person verb being used in addressing someone, this being a polite form of address. In these cases it is not clear whether bhonto should be understood as nominative or vocative, the form allows either interpretation. The vocative is normally used with second person verbs but polite address may be an exception to this rule. Alternatively, the nominative may be used here as an indirect but polite form of address, the vocative maybe being considered too familiar.

(something good) Kusalaṃ dhammaṃ, lit. 'a good thing' or 'a good quality'.

(inform another) Parassa āroceyya, āroceti takes the dative, see Warder p.68.

(what can one) Paro. Because of the repetition of para here (paro parassa) one must translate 'one ... another', see Pali Text Society‘s (PTS) Pali English Dictionary.

(do) Karissati, lit. 'will (one) do'. See also The Pali Text Society‘s Dictionary of Pali by Margaret Cone under karoti.

(for another) Parassa, dative.

(For what can one do for another?) This is a rhetorical question meaning it is useless to help anybody. This was a wrong view according to the Buddha.

(Just as if) Seyyathā pi nāma.