Cariyapitaka · Story 23

Ayoghara’s Conduct

Ayoghara Cariyā — The Chapter With Yudhañjaya · The Perfection of Renunciation (3rd of 5)

Setting
No external narrative frame; the Buddha speaks in the first person about his past life as Prince Ayoghara of Kāsi
Speaker
The Buddha, recounting his life as Ayoghara, addressing a crowd that has just offered him the throne
Form
Ten four-line verses of first-person narration
Length
1–2 minutes to read
Northern parallel
This reading guide does not assert a specific matching text for this story in other Buddhist literatures.
Difficulty
★★★☆☆ — a reflective refusal built on an unusual, unexplained childhood

Why this text

This prince's name states his own origin plainly: Ayoghara, ‘iron house’, raised in confinement for reasons the text never explains. When the kingdom is offered to him as if it were compensation for that painful childhood, he refuses it on grounds that go further than personal history — a reflection on the vulnerability of every living creature, regardless of birth or rank.

Reading guide

A childhood the text does not explain

Ayoghara's name and history are stated as fact — raised in an iron house, ‘scarcely lit by sun or moon’ — without the text offering any reason why. As with several other stories in this collection, a striking premise is presented without its backstory.

A throne offered as if it could compensate

The king's offer treats kingship as recompense: ‘your life has been a painful one, as you've been raised in confinement. Today, my son, rule the entirety of this land.’ Ayoghara's answer does not accept that framing.

An argument that reaches beyond his own case

Rather than simply declining, Ayoghara generalizes his refusal into an observation about everyone: ‘all the creatures of this earth — low, middle, or high — are unprotected in their own home, in which they grew up with their families.’ His own confinement becomes an unusually literal case of a vulnerability he says is universal.

A body found repugnant before any suffering caused by others

Ayoghara's disillusionment does not stop at his own biography: he recalls entering the world ‘filled with rotting carcass’ from the womb itself, before the iron house is even mentioned again — ordinary birth described in the same register as his unusual confinement.

Key terms

nekkhamma — “renunciation” — the perfection this story illustrates, the third of five stories on this theme.
Ayoghara — “iron house” — this prince's own name, describing the unexplained confinement of his childhood.
Kāsi — the kingdom Ayoghara is the true-born son of the king of, the same kingdom named in Cp 26's story of Temiya.
nibbāna — “quenching” or “extinguishment” — named directly as what Ayoghara says he will seek, where death will not reach him.
cariyā — “conduct” — this collection's title, and the word used for each of its thirty-five stories, this one its twenty-third.

The text

The text in full: ten verses of first-person narration. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

§1“Then again when I was the true-born son of the king of Kāsi, I grew up in an iron house, so I was named Ayoghara.

§2‘Your life has been a painful one, as you’ve been raised in confinement. Today, my son, rule the entirety of this land.’

§3Having bowed to the citizens of country and town, the king and his people, I raised my cupped palms and said the following.

§4‘All the creatures of this earth—low, middle, or high—are unprotected in their own home, in which they grew up with their families.

§5It was unique in the world to be raised in confinement. I grew up in an iron house, scarcely lit by sun or moon.

§6Filled with rotting carcass, I escaped my mother’s womb. Then to a viler suffering I was tossed in an iron house.

§7Having fallen into such appallingly dreadful suffering, if I desired kingships, I’d be the worst of the worst.

§8I’m fed up with the body, I have no need for kingship. I shall seek quenching where Death will not crush me.’

§9Reflecting in this way, as the great crowd wailed, like a bull elephant bursting his ropes, I entered the forest grove.

§10I had no dislike of my parents, nor did I dislike the great fame. But because omniscience is precious to me, that is why I forsook kingship.”

· · ·

Self-check quiz

Ten questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.

Question 1 of 10
What does the name 'Ayoghara' mean, and what does it describe?
Correct: B. A striking premise the text never explains.
Question 2 of 10
How does the king frame his offer of the throne to Ayoghara?
Correct: B. 'Your life has been a painful one... today, my son, rule the entirety of this land.'
Question 3 of 10
How does Ayoghara's refusal go beyond simply declining the offer?
Correct: B. His own literal confinement becomes a case of a vulnerability he calls universal.
Question 4 of 10
What does Ayoghara say about his birth itself?
Correct: B. Ordinary birth described in the same register as his unusual confinement.
Question 5 of 10
What does Ayoghara say he will seek instead of kingship?
Correct: B. Named directly as his goal.
Question 6 of 10
What kingdom is Ayoghara the true-born son of, also named in Cp 26?
Correct: B. The same kingdom as Cp 26's Temiya.
Question 7 of 10
How does the crowd react as Ayoghara leaves for the forest?
Correct: B. A dramatic departure despite the crowd's grief.
Question 8 of 10
What does Ayoghara explicitly deny as his reason for leaving?
Correct: A. The same denial-then-reason structure used throughout this collection.
Question 9 of 10
How does this story compare to Cp 21's Yudhañjaya?
Correct: B. A different route to the same chapter's theme of renunciation.
Question 10 of 10
What perfection does this story illustrate?
Correct: B. Continuing the sequence of five renunciation-stories in this chapter.
Answered 0 of 10 · Correct 0