..續本文上一頁ve, but as an elliptical reference to the "home of consciousness" (viññanassa oko). He explains that the "home of consciousness" is the other four aggregates — material form, feeling, perception, and volitional formations — which are here referred to as elements (dhatu); elsewhere these are described as the four "stations of consciousness" (viññana-thiti).[19] If consciousness is bound by lust to these four elements, one is said to move about in a home. If one has abandoned all desire, lust, delight, and craving for these four homes of consciousness, one is said to "roam about homeless" (anokasari). It should be noted that this last term does not itself occur in the verse, but Maha Kaccana has introduced it into his exegesis as a description of one who has abandoned home.

　　Next the elder explicates the phrase "to roam without abode" (aniketasari). He first defines the counterpart, "roaming about in an abode" (niketasari), which also does not appear in the verse. As before, Maha Kaccana treats this expression as a metaphor to be reformulated in terms of systematic doctrine. In this instance, rather than using the five aggregates as his scaffold, he draws in the six external sense bases. By being shackled to the sign of forms (sounds, odors, etc.), by moving about in the abode of forms, etc., one is called "one who roams about in an abode." When one has abandoned all bondage to the sign of forms, etc., cut them off at the root, then one is said to "roam without abode."

　　The remaining sections of the exposition proceed more literally, and simply explicate, with straightforward definition, the meaning of the phrases used in the verse, always in terms of contrasting pairs. One who is "intimate with none in the village" is defined as a bhikkhu who keeps aloof from lay people and their worldly concerns. One "rid of sensual pleasures" is one devoid of lust and craving for sensual pleasures. One "without preferences" (apurakkharano) is one who does not yearn for the future. And one who "would not engage people in dispute" is one who does not become embroiled in quarrels and disputes over the interpretation of the Dhamma.

　　In the next sutta (SN 22:4) Haliddikani asks how one should understand in detail the following brief statement of the Buddha, found in "The Questions of Sakka":[20] "Those recluses and brahmans who are liberated by the full destruction of craving are those who have reached the ultimate end, the ultimate security from bondage, the ultimate holy life, the ultimate goal, and are best among devas and humans." Maha Kaccana explains:

　　"Householder, the desire for the material-form element, (for the feeling element, the perception element, the volitional-formations element, the consciousness element), the lust, the delight, the craving, the engagement and clinging, the mental standpoints, adherences, and underlying tendencies regarding it: through their destruction, fading away, cessation, giving up, and relinquishment, the mind is called well liberated.

　　"Thus, householder, it is in such a way that the meaning of what was stated in brief by the Blessed One should be understood in detail."

　　In a third sutta (SN 35:130) Haliddikani begins a query with a quotation from the Buddha, but this time he does not ask: "how should the meaning of this brief statement be understood in detail

　　" Rather, he simply requests the Venerable Maha Kaccana to explain the following excerpt from the Dhatusamyutta (SN 14:4): "Bhikkhus, it is in dependence on the persity of elements that there arises the persity of contacts; in dependence on the persity of contacts that there arises the persity of feelings."

　　The Buddha himself had explained this assertion by showing how the different kinds of elements condition their correspon…

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