"Fried grain cannot sprout."
That is the image the volume uses for what happens to desire in someone who has burnt it. The seed is still there. It is intact, recognisable, the right shape. It will not do the one thing seeds do.
See Fried Grain Cannot Sprout.
[RESONANCE] Because the obvious model of getting free of something is removal, and this one is not that.
Nobody takes the grain away. It stays in the bowl, indistinguishable to look at. What is gone is not the desire but its generativity — its ability to produce the next thing.
⚑ That is a much more accurate description of what actually happens to a motive you have finished with. It does not disappear. It stops leading anywhere.
⚑ This is not the vault's usual model of extinction and it is not the volume's either.
The Eleventh Skandha's dominant image for freedom is instrumental: the two sticks that generate fire and are consumed by it, the apparatus that gets you somewhere and is then discarded. Use, then dispose.
⚠ Fried grain is a third thing. Nothing is used and nothing is discarded. The object is modified in place and left where it was.
⚑ And the volume needs this model, because its own doctrine keeps producing people who continue to act. Khaṭvāṅga acts. Uddhava travels. The arrow-maker keeps making arrows. ⚠ Removal cannot explain any of them. Fried grain can: the activity persists and the sprouting stops.
Against The Two Sticks — the volume gives two incompatible pictures of what happens to the means. The sticks are consumed. The grain is not. ⚑ One says the practice destroys itself; the other says nothing is destroyed and something is rendered sterile.
Promotion criterion: ⚑ find a third instance in Vols 1–2 that picks a side. ⚠ Until then this is [n=2 SUGGESTIVE] on the volume holding two disposal models, and it does not go further.
Check the two-sticks figure's five occurrences (11(1), 11(10), 11(12), 11(13), 12(5)) for any that describe the sticks as surviving. ⚑ If one does, the two models are one model and this spark folds.