To add a perspective that I didn’t see in the previous thread about nibbida vs. aversion, there’s suttas like AN 9.34 and AN 9.41:
[The Buddha:] And so, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. While I was in that meditation, perceptions and attentions accompanied by sensual pleasures beset me, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions and attentions accompanied by sensual pleasures beset me, that was an affliction for me.
And AN 4.126:
“There is the case where an individual keeps pervading the first direction—as well as the second direction, the third, & the fourth—with an awareness imbued with good will. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with good will: abundant, expansive, immeasurable, free from hostility, free from ill will.
He regards whatever phenomena there that are connected with form, feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. At the break-up of the body, after death, he reappears in conjunction with the devas of the Pure Abodes. This rebirth is not in common with run-of-the-mill people.
My interpretation is that that these are alternative descriptions of nibbida. E.g. after experiencing the first jhana, sensuality looks gross when a mental comparison is drawn with the first jhana experience.
Now, any fool can develop ill will and aversion. But anyone can’t dwell in jhanas and in metta. In particular, the perspective one develops based on metta-type absorption will probably not be tainted with ill will.
E.g. AN 6.13:
It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented, yet somehow ill will still occupies the mind. For it is the heart’s release by love that is the escape from ill will.’
When people don’t have experience with deep meditation, as is the case for Mahānāma the Sakyan in MN 14, the Buddha offers a much more relatable reflection on sensuality, e.g.:
That gentleman might try hard, strive, and make an effort, but fail to earn any money. If this happens, they sorrow and wail and lament, beating their breast and falling into confusion, saying: ‘Oh, my hard work is wasted. My efforts are fruitless!’ This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.
In sum, it seems to me that nibbida is the result of seeing suffering (first noble truth); hence, it is connected with stream-entry and above (e.g. SN 22.122).
But for most of us, it’s probably more appropriate to reflect in a way that promotes renunciation and living a more spiritual life. Like, inflation is going up, my rent is going up, maybe I’ll lose all my money? Maybe I’ll struggle financially? Ugh, might as well go forth and try to get out of this unstable existence! 
