In whichever womb I’m reborn
[whether] it’s human or divine,
a wishing-tree’s [established there,]4
making my doorway beautiful. (2) 
I, along with my retinue,
and whoever’s attached to me
getting cloth from that [wishing-tree]
we clothe ourselves all the time. (3) 
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) 
In the seventh aeon ago
eight kṣatriyans named Succhela5
were wheel-turners who had great strength,
possessors of the seven gems. (5) 
The four analytical modes,
and these eight deliverances,
six special knowledges mastered,
[I have] done what the Buddha taught! (6) 
Thus indeed Venerable Kapparukkhiya Thera spoke these verses.
The legend of Kapparukkhiya Thera is finished.
Kuṇḍa, Sāgata, Kaccchchāna
Kapparukkhi is the tenth;
verses one hundred twelve.
Kuṇḍadhāna Chapter, the Fourth.
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)  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. , above↩
lit., “a wish-fulfilling tree gets established.” On wishing-tree, see previous note.↩