Chapter 44
Repeated Existences as Deva Queen or Human Queen
The future KhemÈ TherÊ, on passing away from that existence, was reborn in five deva
realms, namely, TÈvatiÑsa, YÈmÈ, TusitÈ NimmÈnarati, and ParanimmitavasavatÊ
successively, as queen of the devas. When she passed away from there, she was reborn as
queen of the Universal Monarch or as queen of a great king Thus, wherever she was
reborn, she was born as queen. She enjoyed the most glorious state in the deva-world and
the human world for many many world-cycles.
Existence as A BhikkhunÊ leading A Life of Purity
After being reborn in the fortunate existences only, during the time of Buddha VipassÊ,
ninety-one world-cycles previous to the present world-cycle, she was reborn into a worthy
family. She had the opportunity of hearing the Buddha's Dhamma which made her solely
devoted to the Pure Life and she became a
bhikkhunÊ
who was learned in the Doctrine,
skilful in the knowledge of PaÔiccasamuppÈda, a bold exponent of the Four Ariya Truths,
and a persuasive preacher besides being a diligent one in the practice of the Dhamma. Thus
she was a model to those who took up the Threefold Training under the Buddha's Teaching.
She spent this life of Purity during her life span of ten thousand years.
Passing away from there, she was reborn in TusitÈ Deva realm. After that, wherever she
was reborn, the great merit, which she acquired in her existence during time of Buddha
VipassÊ, endowed her with the best that that particular existence could offer, such as
making her talented, pure in morality, rich in resources attended by wise following, well
provided with ease and comfort. Further, the religious practices observed in that existence
led her to superior social status such as making her a queen, whether in deva existence or
human existence and being loved and respected by her king.
Her Existence as Donor of A Monastic Complex
During the time of Buddha KoÓÈgamaÓa, in the present world-cycle, she was reborn into
a rich family in BÈrÈÓasÊ. Together with two other rich ladies by the name of DhanaÒjÈnÊ
and Sumedha (her own name being unknown but may be referred to as KhemÈ), they built
a monastic complex for the Sangha as a whole. At their death, they were reborn in the
TÈvatiÑsa Deva realm, and after that existence, they were reborn in the human world and
the deva-world, enjoying superior social status too.
Her Existence as The Eldest of The Seven Daughters of King KikÊ
During the time of Buddha Kassapa, in the present world-cycle, King KikÊ of BÈrÈÓasÊ, in
the province of KÈsi, was an ardent supporter of the Buddha. He had seven daughters by
the names of: (1) Princess SamaÓÊ, (2) Princess SamaÓaguttÈ, (3) Princess BhikkhunÊ, (4)
Princess BhikkhadÈyikÈ, (5) Princess DhammÈ, (6) Princess SudhammÈ and (7) Princess
SaÑghadÈyikÈ. Later, during time of Buddha Gotama, they became respectively (1) KhemÈ
TherÊ, (2) UppalavaÓÓÈ TherÊ, (3) PaÔÈcÈrÈ TherÊ, (4) KuÓÉalakesÊ TherÊ, (5) KisÈgotamÊ
TherÊ, (6) DhammadinnÈ TherÊ and (7) VisÈkhÈ, donor of PubbÈrÈma Monastery.
The future KhemÈ TherÊ (Princess SamaÓÊ), on hearing a sermon by Buddha Kassapa, was
very keen to become a
bhikkhunÊ
but her father would not give her permission to do so. So,
as the eldest, together with her six younger sisters, they made a common resolve not to
marry and remained spinsters throughout their lives which lasted twenty-thousand years.
They supported Buddha Kassapa with the four
bhikkhu
requisites for life.
On one occasion, the Buddha made a marvellous discourse entitled MahÈnidÈna Sutta,
(which is recorded as the second sutta in MahÈvagga of DÊgha NikÈya). Princess SamaÓÊ
was so absorbed in hearing it that she learnt it by heart, and recited it often.
As the result of these good deeds, on her death, she became the Chief Queen (of Sakka)
in the TÈvatiÑsa.
(b) Becoming A BhikkhunÊ in Her Last Existence
During the time of Buddha Gotama, she was reborn in her last existence as the daughter