[112] **"He, having directly known both ends, does not stick in the middle by wisdom (so ubhantamabhiññāya majjhe mantā na limpati)":**
**"End" (anto):** Contact (phassa) is one end; the origin of contact is the second end; the cessation of contact is the middle. The past is one end; the future is the second end; the present is the middle. Pleasant feeling (vedanā) is one end; painful feeling is the second end; neither-painful-nor-pleasant feeling is the middle. Name is one end; form is the second end; consciousness is the middle. The six internal sense bases (āyatana) are one end; the six external sense bases are the second end; consciousness is the middle. Personal existence (sakkāya) is one end; the origin of personal existence is the second end; the cessation of personal existence is the middle.
**"Wisdom" (mantā):** wisdom is called mantā — that wisdom which is understanding … non-delusion, investigation of dhammas, right view.
**"Sticking" (lepā):** there are two kinds of sticking: sticking through craving (taṇhā) and sticking through views. What is sticking through craving? Whatever, by way of what is reckoned as craving, is made into a boundary, made into a border, made into a portion, made into a limit, taken possession of, and cherished as one's own: "This is mine, that is mine, this much is mine, to this extent is mine — mine are forms, sounds, odours, tastes, tangibles; coverings and garments; female and male slaves; goats and sheep; fowl and swine; elephants, cattle, horses, and mares; field and land; bullion and gold; villages, market towns, and royal capitals; the realm and the countryside; the treasury and the granary" — one cherishes even the whole great earth as one's own through the power of craving; as far as the hundred and eight deviations of craving: this is sticking through craving. What is sticking through views? Personality-view with its twenty grounds, wrong view with its ten grounds, the extremist view with its ten grounds; whatever view of such a kind — the resort to views, the thicket of views, the wilderness of views, the contortion of views, the vacillation of views, the fetter of views; grasping, fixed grasping, adherence, misapprehension; a bad road, a wrong path, wrongness, a sectarian sphere (titthāyatana); grasping through inversion, perverted grasping, distorted grasping, wrong grasping, the grasping of what is not so as "it is so"; as far as the sixty-two views: this is sticking through views.
**"He, having directly known both ends, does not stick in the middle by wisdom":** he, having directly known both ends and the middle with wisdom — having known, weighed, judged, clarified, and made them evident — does not stick, does not adhere; unstuck, unadhering, he has gone out, is released, freed, detached; he dwells with a mind rid of boundaries. Therefore it is said: "He, having directly known both ends, does not stick in the middle by wisdom."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.