..inclines to nibbana

[auto]

https://suttacentral.net/sn45.149/en/sujato

..It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go.

That’s how a mendicant grounded on ethics develops and cultivates the noble eightfold path.”

“… which culminate in the removal of greed, hate, and delusion …”

“… culminate, finish, and end in the deathless …”

“… slants, slopes, and inclines to extinguishment …”

that sutta kept in mind, here is Mula Sutta,

“Mendicants, if wanderers who follow other paths were to ask:
‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core? What is their culmination? What is their final end?’

‘Reverends, all things are rooted in desire.
Attention produces them.
Contact is their origin.
Feeling is their meeting place.
Immersion is their chief.
Mindfulness is their ruler.
Wisdom is their overseer.
Freedom is their core.
They culminate in the deathless.
And extinguishment is their final end.’

‘chandamūlakā, āvuso, sabbe dhammā,
manasikārasambhavā sabbe dhammā,
phassasamudayā sabbe dhammā,
vedanāsamosaraṇā sabbe dhammā,
samādhippamukhā sabbe dhammā,
satādhipateyyā sabbe dhammā,
paññuttarā sabbe dhammā,
vimuttisārā sabbe dhammā,
amatogadhā sabbe dhammā,
nibbānapariyosānā sabbe dhammā’ti.

[auto]

to substantiate it,

https://suttacentral.net/sn45.152/en/sujato

“Mendicants, suppose a tree slants, slopes, and inclines to the east.
“Seyyathāpi, bhikkhave, rukkho pācīnaninno pācīnapoṇo pācīnapabbhāro.

If it was cut off at the root, where would it fall?”
So mūlacchinno katamena papateyyā”ti?

“Sir, it would fall in the direction that it slants, slopes, and inclines.”
“Yena, bhante, ninno yena poṇo yena pabbhāro”ti.

“In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.
“Evameva kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment?
Kathañca, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?

It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ …

That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.”
evaṃ kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

[Srilankaputra]

Thank you!

[SarathW]

But someone has to explain how desire became Nibbana.
Perhaps step by step.

[Dhammanando]

niddaṃ tandiṃ sahe thīnaṃ
pamādena na saṃvase.
atimāne na tiṭṭheyya
nibbānamanaso naro.

“One should vanquish sleepiness, torpor, and dullness;
one should not keep company with heedlessness.
A man whose mind is set on Nibbāna
should not persist in arrogance.”
(Kāma Sutta, Sn. 942)

The Niddesa to the Kāma Sutta, commenting on the phrase “A man whose mind is set on Nibbāna,” says:

“Here, when someone gives gifts, undertakes precepts, observes the uposatha duties, sets out water for drinking and washing, sweeps the cells, venerates a cetiya, offers incense and garlands to a cetiya, circumambulates a cetiya, or does any kind of wholesome volitional activity pertaining to the three realms of existence, it is done not for the sake of a good destination, not for the sake of a rebirth, not for the sake of conception, not for a particular state of existence, not for the sake of saṃsāra, not for the sake of the round. He does all this for the purpose of detachment, leaning toward nibbāna, inclining toward nibbāna, bent upon nibbāna. Or having turned his mind away from all conditioned elements, he directs his mind to the deathless element: “This is the peaceful, this is the sublime: the stilling of all volitional activities, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, nibbāna.”

“The wise do not give gifts for the bliss of acquisitions,
nor for the sake of renewed existence.
Surely, they give gifts for an end to renewed existence,
for the destruction of sensuality and acquisitions.

“The wise do not develop jhānas for the bliss of acquisitions,
nor for the sake of renewed existence.
Surely, they develop jhānas for an end to renewed existence,
for the destruction of sensuality and acquisitions.

“Desiring quenching (nibbāna), they give gifts,
with minds so inclined, resolved upon that.
As rivers approach the ocean,
they take nibbāna as their destination.
(Nidd I 315–16)