Sadhu, yes. The dwelling, home, stand in any kind of state, what ever concentration, isn't real and fabricated, yet good to chose one of the refined homes for a living of the holly life. Dwellings, pleasure depending on the five sense is not only raw, but cause much suffering, for oneself and many, is the reason for conflicts, killing, stealing... wars.

The realm of the Brahmas is one pleasing dwelling, also to investigate the circle of becoming. And a dwelling that does not really depend on others lose. So

Thus far the Buddha has shown the practice of mettā meditation which can reach up to the attainment of the third mettā jhāna[1]. Being called the 'Divine Living', this attainment is still a mundane level of peace.
He now proceeds to mention in the last verse the practice of insight meditation (vipassanā) by stating:

10. And not holding to [wrong] view,
Being virtuous, endowed with right vision,
And discarding desire for sensual pleasures,
One surely never again will be reborn in a womb.

The aim of insight meditation is firstly the not holding to or the complete freedom from wrong view (micchā diṭṭhi). It is the decisive liberating practice for the removal of wrong view and the culmination of that perfect peace, nibbāna. The resulting attainment is called the 'Noble Living' (ariya-vihāra), and is the supramundane level of peace. It comprises the four supramundane 'fruition attainments' (phala-samāpatti), namely, the fruition of Stream-entry (sotāpatti-phala), Once-return (sakadāgāmi-), Non-return (anāgāmi-) and Arahantship (arahatta-phala).

1.	Classical Mahavihara tradition, Abhidhamma, Commentary Tradition, as Bhantes, deny that four Jhana and Arahatship can be reached by means of metta

This is also the way of unshakeable relation-ship to the Buddha and Noble Ones, a relation not possible to decay, to break apart, no more needing hard maintaining and gaining, relation with highes peace.

Your Real Home

Your external home isn't your real home.
It's your supposed home, your home in the world.
As for your real home, that's peace.
The Buddha has us build our own home
by letting go till we reach peace.

A home is binding. It needs to be build up. It needs to be maintained. It requires defend. And it's subject to decay, how ever hard one tries to hold on it. Once it breaks apart, once it can no more be maintained, the suffering get overwhelming to hold on, right after letting go another form get's grasped and building up, become, start anew.

These verses were the Buddha's first utterance after his full Awakening. For some reason, they are not reported in any of the other canonical accounts of the events following on the Awakening.
DhpA: "House" = selfhood; house-builder = craving. "House" may also refer to the nine abodes of beings — the seven stations of consciousness and two spheres (see Khp 4 and DN 15 ).

The word anibbisam in 153 can be read either as the negative gerund of nibbisati ("earning, gaining a reward") or as the negative gerund of nivisati, altered to fit the meter, meaning "coming to a rest, settled, situated." Both readings make sense in the context of the verse, so the word is probably intended to have a double meaning: without reward, without rest.

To understand the universe, world, home, the Buddha does not what use to go astray in the manifold phenomena outwardly but points us on the mico-level of the pattern.

So how does this housebuilding, becoming (bhava) and birth (jati) take place, again and again?

There being the sensebase eye, having come into being by not-knowing, thirst, when there is touch (phassa) on the eye, feeling (vedanā arises. When feeling arises, craving (taṇha) arises, when craving arises, graspholding (entertaining, unter-halten upādāna arises, when graspholding arises, becoming (bhava) arises. When becoming arises, birth/stand/state/home (jāti arises. And with it aging, sickness, death, seperation from beloved, union with unpleasing, sorrow, lamention... the whole suffering comes into play.

There being the sensebase ear...

...nose...

...tongue...

...body...

...intellect feeling (vedanā arises. When feeling arises, craving (taṇha) arises, when craving arises, graspholding (upādāna arises, when graspholding arises, becoming (bhava) arises. When becoming arises, birth/stand/state/home (jāti arises. And with it aging, sickness, death, seperation from beloved, union with unpleasing, sorrow, lamention... the whole suffering comes into play.

So is it that from house/stand/birth suffering comes into play, home/stand/birth being the reason for suffering.

For the larger picture:

And this is the way to understand how from birth as a requisite condition come aging and death. If there were no birth at all, in any way, of anything anywhere — i.e., of devas in the state of devas, of celestials in the state of celestials, of spirits in the state of spirits, of demons in the state of demons, of human beings in the human state, of quadrupeds in the state of quadrupeds, of birds in the state of birds, of snakes in the state of snakes, or of any being in its own state — in the utter absence of birth, from the cessation of birth, would aging and death be discerned?”

“No, lord.”

“Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for aging and death, i.e., birth.

With touch by an object, feeling toward the object arises. Like seeing a nice house on the road and pleasing feeling arises. Or when touched by the uglyness of the own home, dismay may arise.

With feeling desire arises. Desire for that nice home. Desire for another home.

Once desire arises, graspholding asises. Like if one holds on the perception of the nice house.

Graspholding becoming arises. As one starts to get it, to build it up.

Once becoming has been arosen, birth, taking a stand, moving into it, takes place, and by this completion of identification, stand, aging, sickness, what ever burden with it to maintain, and lastly breaking apart comes into play.

This is the truth of the cause of suffering.

Now with the total fading of not-knowing, desire, this/that base does not give ways of touch. No touch, no feeling. No feeling, no desire. No desire, no graspholding/nurishing, no nurishing, no becoming, building up, no becoming, no taking stand/birth. No birth, all suffering comes to cessation.

Why is there desire, craving, at first place? Because one thinks that sense and it's objects are real, a refuge, a secure dwelling to rest.

Now it needs to be investigated, no reason at all to believe, whether the eye or the forms touching the eye, are real, lasting, a refuge or if the eye (the sensebase), is decaying, changing, actually total out of ones leasting controll. Whether form, an impression (touch), is lasting, real, or the form itself, wood, stone, the construction, is constant, or actually not real, always changing and steady on decay.

Conncentration with proper, birth-giving, attention, right here and now, on the eye-base, touch, the object does one let it see for oneself, without need to relay on faith on it, or logical agreement.

The same investigation goes on for the ear and sound: real, lasting? Nose and smell: real, lasting, under controll? The tongue and tast: real, lasting, or decay steady and fast on and on? Body and bodily touch: is it lasting this body, inwardly, outwardly, or steady changing, decaying, renewed? Touch, soft, hard, warm cold, here and there, pleasing, unpleasing, able to sit and rest for a while without burden? Is the touch, the object, are the real, lasting, under control?

And the Intellect and thought, ideas: lasting, real, a refuge to hold on, under control?

Once it is discerned that eye and form, touch, feeling and what ever arises around the home eye is not real, no refuge, not under ones controll, without any lasting essence, getting disenchanted from this home arises, from this stand, and gains independency and release form the eye and form.

Discerning the ear and sound... nose and smell... tongue and aroma... body and physical touch...

Once it is discerned that intellect and thought, touch, feeling and what ever arises around the home intellect is not real, no refuge, not under ones controll, without any lasting essence, getting disenchanted from this home arises, from this stand, and gains independency and release form the intellect and ideas.

Once having left home/stand, knowing on how things are, no more longing for another arises, the task done, no more for this world, any stand, released, the Unbond, Deathless reached.

Atma thought that this will explain all notions, angles on householder at once and give vision and release.

May Nyom angela and all others, Nyom Cheav Villa ... always find much time to let go of home/stand, whether outwardly still bond by debts or not: i.e live the Brahmachariya, a holly life.