It is all the prior actions and fruits that lead to this. It is a natural process; cause and effect. The important point here is that you can’t just jump forward and abandon all the hindrances, like switching off some switch, in order for absorptions… you have to train yourself out of them one at a time gradually.
How to do this is by following the Noble 8 fold Path. According to DN2 this involves the steps outlined in all the preceding steps before that one you quoted.
"Once they’ve gone forth, they live restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content. "
So with this one, it is not just for monastics and with regard to the monastic code, but also to Lay people who have taken refuge in the triple Gem and are upholding the 5, 8 or 10 precepts. This is about doing all that is required to start to weaken the hindrances as you ask in your question. The next section on ethics goes into details about how to do this. This is the practice - why this is by necessity a Path of Practice.
The following section on sense restraint and again goes into significant detail, as does the section on mindfulness. Basically, mindfulness must become developed in order to be able to train and practice in this way. One has to be aware and to take purposeful actions, not just go along with the previously conditioned habits. This training reduces the hindrances but also develops skills that are essential for progress. Once this has been done, the hindrances have been severely weakened or given up and the way becomes clear for meditation to deeper levels.
“When they have this entire spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment, they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in front of them.
Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.”
The notes Bhante Sujato has interspersed with the sutta make the causality and the purpose of each aspect clear. So in short the answer to your question is you have to expand out each of the categories, basically back to the precepts and put them in practice in daily life, and that is what eventually leads to abandonment of the hindrances.