Thank you Spot Dawa for finding it. I imagine it could be like other standard teachings and reappear many times in various texts and MN 46 is definitely one of them like you've written.
Ramon1920 wrote:Three things come to mind with regards to dealing with desire, they all are activities of giving proper attention: Benefits and disadvantages, the false appearance, and the internal feelings (winds if you will).
While this is all true, its more in line with Theravada. Whereas this is a Mahayana forum.
Konchog1, I've grown accustomed to using Nikaya texts as a resource because they are widely accessible, acceptable, and applicable to Buddhists in general. I think excluding Nikaya texts from Mahayana curriculum and discussion is a mistake because it is non-negotiable part of the Mahayana package. Also, I haven't personally had much luck in finding reliable teachers or even texts for Mahayana sutra. Finding someone who knows Mahayana texts well I gather is very rare though I haven't exactly scoured the Earth for them for lack of funds.
The portion of my previous post has a section on the false appearance and phenomenal emptiness of the object to be negated. That is specifically Mahayana terminology if that counts for anything.
The portion of my previous post has a section on "winds", which is compatible with some tantric concepts of subtle karmas or something of that nature.
The portion of my previous post has a section on benefits and disadvantages, which is compatible with instructions of various sorts. Most notably and forward compatible with I imagine just about all the Mahayana schools is the primer, Shantideva's Bodhicharyaavatara, where many arguments are formulated into weighing the benefits and disadvantages of various views and actions to expose their far reaching ramifications: positive or negative.
Below Shantideva weighs the benefits and disadvantages of retaliating in regards to others' welfare:
Chapter 6 on showing patience:
(50) If I have the advantage of wishing (to be patient),
I won't be going to a joyless realm;
But although I'm safeguarding myself (in this way),
What happens to them in this matter?
(51) And if I were to harm them back instead,
They wouldn't be safeguarded either,
While my (other bodhisattva) behavior would also decline,
And, consequently, those having trials would be lost.