Усилие на пути. Желание как роль в достижении Ниббаны.

"Thus you should train yourselves: 'We will relentlessly exert ourselves, [thinking,] "Gladly would we let the flesh & blood in our bodies dry up, leaving just the skin, tendons, & bones, but if we have not attained what can be reached through human firmness, human persistence, human striving, there will be no relaxing our persistence."' That's how you should train yourselves." AN2.5

Just as when a person whose turban or head was on fire would put forth extra desire, effort, diligence, endeavor, undivided mindfulness, & alertness to put out the fire on his turban or head, in the same way the monk should put forth extra desire, effort, diligence, endeavor, undivided mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities.
AN6.20

I have heard that on one occasion Ven. Ananda was staying in Kosambi, at Ghosita's Park. Then the Brahman Unnabha went to where Ven. Ananda was staying and on arrival greeted him courteously. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Ananda: "Master Ananda, what is the aim of this holy life lived under Gotama the contemplative?"

"Brahman, the holy life is lived under the Blessed One with the aim of abandoning desire."

"Is there a path, is there a practice, for the abandoning of that desire?"

"Yes, there is a path, there is a practice, for the abandoning of that desire."

"What is the path, the practice, for the abandoning of that desire?"

"Brahman, there is the case where a monk develops the base of power endowed with concentration founded on desire & the fabrications of exertion. He develops the base of power endowed with concentration founded on persistence... concentration founded on intent... concentration founded on discrimination & the fabrications of exertion. This, Brahman, is the path, this is the practice for the abandoning of that desire."

"If that's so, Master Ananda, then it's an endless path, and not one with an end, for it's impossible that one could abandon desire by means of desire."

"In that case, brahman, let me question you on this matter. Answer as you see fit. What do you think: Didn't you first have desire, thinking, 'I'll go to the park,' and then when you reached the park, wasn't that particular desire allayed?"

"Yes, sir."

"Didn't you first have persistence, thinking, 'I'll go to the park,' and then when you reached the park, wasn't that particular persistence allayed?"

"Yes, sir."

"Didn't you first have the intent, thinking, 'I'll go to the park,' and then when you reached the park, wasn't that particular intent allayed?"

"Yes, sir."

"Didn't you first have [an act of] discrimination, thinking, 'I'll go to the park,' and then when you reached the park, wasn't that particular act of discrimination allayed?"

"Yes, sir."

"So it is with an arahant whose mental effluents are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who is released through right gnosis. Whatever desire he first had for the attainment of arahantship, on attaining arahantship that particular desire is allayed. Whatever persistence he first had for the attainment of arahantship, on attaining arahantship that particular persistence is allayed. Whatever intent he first had for the attainment of arahantship, on attaining arahantship that particular intent is allayed. Whatever discrimination he first had for the attainment of arahantship, on attaining arahantship that particular discrimination is allayed. So what do you think, brahman? Is this an endless path, or one with an end?"

"You're right, Master Ananda. This is a path with an end, and not an endless one.
SN51.15

"This body comes into being through craving. And yet it is by relying on craving that craving is to be abandoned.
"This body comes into being through conceit. And yet it is by relying on conceit that conceit is to be abandoned.
"This body comes into being through sexual intercourse. Sexual intercourse is to be abandoned. With regard to sexual intercourse, the Buddha declares the cutting off of the bridge.
"'This body, sister, comes into being through food. And yet it is by relying on food that food is to be abandoned.
AN4.159

А почему усилие, это именно желание? Не из случайного слова в переводе ведь такой вывод?

Chanda [cp. Vedic and Sk. chanda, and skandh to jump]. 1. impulse, excitement; intention, resolution, will; desire for, wish for, delight in (c. loc.). Expld at Vism 466 as "kattu -- kāmatāy" adhivacanaŋ; by Dhtp 587 & Dhtm 821 as chand=icchāyaŋ.

-- A. As virtue: dhammapadesu ch. striving after righteousness S i.202; tibba˚ ardent desire, zeal A i.229; iv.15; kusaladhamma˚ A iii.441. Often combd with other good qualities, e. g. ch. vāyāma ussāha ussoḷhi A iv.320; ch. viriya citta vīmaŋsā in set of samādhis (cp. iddhipāda) D iii.77 (see below), & in cpd. ˚âdhipateyya. -- kusalānaŋ dhammānaŋ uppādāya chandaŋ janeti vāyamati viriyaŋ ārabhati, etc., see citta v. 1 db. <-> M ii.174; A i.174 (ch. vā vāyāmo vā); iii.50 (chandasā instr.); Sn 1026 (+viriya); Vv 2412 (=kusala˚ VvA 116); J vi.72; DhA i.14.

-- B. As vice: ...

Chanda часто идёт в списке как благая дхамма. Но при этом, в других местах это синоним tanha.

А почему усилие, это именно желание?

Есть, даже в Тхераваде, высказывания мол, "Не желай Ниббану..."

В Суттах Будда ясно сказал про роль усилия на пути

В Вашем случае любое "через не хочу" просто движимо другим "хочу" и все

В Суттах Будда ясно сказал про роль усилия на пути

А что такое правильное усилие (sammāvāyāmo)?

При этом монах вызывает у себя желание (чханда), прилагает все силы, вырабатывает настойчивость (вирья), поддерживает и проявляет свое намерение (читта) ради предотвращения еще невозникших неумелых умственных качеств (акусала-дхамма)

Он вызывает у себя желание, прилагает все силы, вырабатывает настойчивость, поддерживает и проявляет свое намерение ради устранения уже возникших неумелых умственных качеств.

Он вызывает у себя желание, прилагает все силы, вырабатывает настойчивость, поддерживает и проявляет свое намерение ради развития еще невозникших умелых умственных качеств (кусала-дхамма).

Он вызывает у себя желание, прилагает все силы, вырабатывает настойчивость, поддерживает и проявляет свое намерение ради подержания, сохранения, увеличения, обилия, развития и совершенства уже возникших умелых умственных качеств.

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