Buddha while in sojourn in Zatawun Monastery once gave a sermon on account of Dummedha Jataka in the service of the interests of humankind.

Long ago, while King Byamadat was in reign at Bayanathi, embryo-Buddha took conception in the womb of the queen. When he was born, he was named Byamadat. When he became 16 he had mastered the Three Jewels of Prediction and had also mastered the techniques of 18 kinds of arts.

At the time the people of Bayanathi propitiated the nats, killing many chicken, pigs and goats as sacrifices. When the embryo-Buddha saw it he was repentant that many people had been committing the sins. So he thought of putting a stop to it when he became king.

One day the embryo-Buddha was on tour in town when he saw many people assembled at great banyan tree. He enquired and found out that they were praying for sons, daughter, and riches. So he got out of the carriage and joined the crowd, going to the banyan tree, offering flowers and going round it like those who propitiated the nats.

Since then he did so quite often like nat worshippers. When the king died he became king. He ruled with abstinence of four sins and adherence to ten ways of good kings. He also planned to stop nat worship. So he assembled the ministers, ponnas, and rich man in the city and asked if they realized he had become. They had not. He said he had become so as he had joined them in praying at the banyan tree and he had promised he would give a charity if he became king. So he asked them to prepare for it. They said they did not know how. The king replied that he had promised to offer flesh and blood of those who killed, those who stole, and those who committed the five cardinal sins and so he asked that it be declared all over Bayanathi.

The ministers did so with a town crier and gongs. Since then the people observed abstinence from the five cardinal sins. The embryo-Buddha too did good deeds. So they passed into appropriate lives upon death.

Thus the Buddha served the interests of mankind not just now but even before that. The Buddha's disciples at that time were those of Bayanathi then.

While Buddha was on sojourn in Zetawun Monastery, there were some people in Thawutti who drank too much. One day they met to think of ways to get their drinks. One of them suggested that they should lie in wait for Anahtapain then the rich man as he came to the king and ply him with liquor that would main him and when he got so maimed they should make away with jewelleries on him as their fund for liquor. The others agreed and so they lay in wait on the way.

When he came, they invited him to partake of the very delicious liquor. Anahtapain was a sotapan and was not prone to drinks but he wanted to enquire about them and so he went along. When it came to reality he said the liquor was one to maim all those who came to them to be duped: otherwise they too should partake of the liquor too, so the men ran away in a quandary.

When the rich man arrived at Zatawun Monastery, he supplicated all to Buddha. Buddha said those who drank too much were won't to trick people not just now but even before in their past life as they wanted to dupe learned men. At the rich man's request, Buddha gave the sermon of Punnapati Jataka.

Long ago, when Byamadat was reigning in Bayanathi, embryo-Buddha was the rich man of Bayanathi. The drunkards of the town tried to dupe the embryo-Buddha. Taunted by the drunkards, the rich man thought he should be in audience with the king and so should not drink liquor. So he said he would drop in only upon his return. When he did in fact, he saw the cup was full as unused before. He did not like their airs so he asked why they had not drunk any. He said if the drinks were as good as they said they were, they should drink them themselves. When they were thus unable to do anything, he threatened them and they ran away.

Buddha said the people with excessive urge for drinks were those that tried to dupe the rich man Anahtapain.

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Long ago it had been the custom for men to slaughter and sacrifice creatures when there were matters of going out for trading. They prayed for safety all along the way and success in trade. When they were back, they thanked the nats for their blessing and sacrifices for them. Monks saw it and asked Buddha if such slaughter and sacrifice were of interest as Buddha was staying at Zetawun Monastery. Buddha thought of the past and delivered the Ayasita Batta Jataka.

Long ago, at a village in Kathi Taing, there was a rich man. That man was sitting at the gate of the village, slaughtering creatures and propitiating the Nat of Panyaung tree to be free of all dangers.

The embryo-Buddha was guardian of botany who stood at the fork of the Panyaung tree and told the rich man that he was making the sacrifices to escape from the Samsara and that he should not commit such sin; he should not slaughter and sacrifice creatures; he should endeavour to get away from lives after only by means of good deeds; one who tried to get away from lives after only by means of good deeds; one who tried to get away from Samsara by diversive means was caught by his misdeed; wise men did not try to escape suffering by that means; such attempts to escape from suffering by the foolish were caught in the web.

After hearing the embryo-Buddha guardian of botany, men abstained from killing and built Sila' and religious contemplation to reach higher plans of existence.

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While Buddha was on sojourn in Nijoda Monastery in Kapilawut, there were quarrels between relatives. Buddha summoned the relatives and said they should not quarrel; even animals in unity could overcome the enemy and achieve happiness: if they quarreled there was great misery. The relatives appealed for deliberation and Buddha gave the Thambawdamana Jataka.

Long ago, when King Byamadat was reigning in Bayanathi, embryo-Buddha was the king of quails. There was a hunter catching quails with a net and selling them away for his trade. This led to perishing of many quails and the embryo-Buddha thought of repelling the hunter with unity of the quails. It was so arranged for the quails were to fly at the same time to move the net on a place of thorns while the escaped the net.

On the second day thereafter, the hunter cast the net. The quails did as guided by the embryo-Buddha and escaped, leaving the hunter to disentangle the net on the thorns and getting nothing of the quails. When it happened on three consecutive days, the hunter's wife got angry. The hunter pacified his wife saying that the quails were united but they could not be united for long; they would quarrel over something some day; then he would capture them. Three or four days later, a quail stepped on the head of another while going out to search for food. He apologized but it did not quite pacify the other quail.

The embryo-Buddha knew that the quarrel between the two quails would cause disunity among quails and it would lead to perishing of many. So he took all those who would follow him to another place. At the time, the hunter came and cast his net. The quails instead of going what they did before, quarreled among themselves and they were caught easily by the hunter.
Thus Buddha showed the relatives that disunity would only result in perishing of many.

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