[40. Kapparukkhiya1]
Affixing2 decorated cloth
on the front of the best stupa
of Siddhattha, the Blessed One,
I set up a wishing-tree [there].3 (1) [1110]
In whichever womb I’m reborn
[whether] it’s human or divine,
a wishing-tree’s [established there,]4
making my doorway beautiful. (2) [1111]
I, along with my retinue,
and whoever’s attached to me
getting cloth from that [wishing-tree]
we clothe ourselves all the time. (3) [1112]
In the ninety-four aeons since
I set up that [wishing-]tree then,
I’ve come to know no bad rebirth:
that’s the fruit of a wishing-tree. (4) [1113]
In the seventh aeon ago
eight kṣatriyans named Succhela5
were wheel-turners who had great strength,
possessors of the seven gems. (5) [1114]
The four analytical modes,
and these eight deliverances,
six special knowledges mastered,
[I have] done what the Buddha taught! (6) [1115]
Thus indeed Venerable Kapparukkhiya Thera spoke these verses.
The legend of Kapparukkhiya Thera is finished.
The Summary:
Kuṇḍa, Sāgata, Kaccchchāna
Udāyi, Rājasavhaya,
Adhimutta, Lasuṇada,
Āyāgī, Dhammacchakkhika.
Kapparukkhi is the tenth;
verses one hundred twelve.
Kuṇḍadhāna Chapter, the Fourth.
“Wish-Fulfilling-Tree-er”↩
reading laggetvā (BJTS, cty) for langhetvā (PTS)↩
kapparukkha (lit., “aeon tree”) typically refers to a tree in heaven that grants all wishes. Especially given the reference to affixing a decorated cloth, this may allude to a picture of such a tree painted on cloth, rather than being a claim that an actual wish-fulfilling tree was donated at the stupa. Alternately, in contemporary Sri Lanka, a kapruk pūjā is one in which a “tree” or stand, constructed of sticks or metal, is set up and donors are encouraged to hang money and objects as gifts on it. Given the allusion in v. (3) [1112] to getting cloth from the kapparukkha, this may be the best interpretation of the term in this context, but for a metaphorical usage of the term cf. v. [26], above↩
lit., “a wish-fulfilling tree gets established.” On wishing-tree, see previous note.↩
“Good Cloth”↩