There's some doctrine about the three poisons, which is quite neat: i.e. desire on the one hand, aversion on the other -- a pleasant symmetry.
(I think these two, might be the two 'mice' in the zen story of the tiger and the strawberry).
I wouldn't be surprised if "the three poisons" feature in the Pali canon, even so I think that in the suttas "aversion" maybe takes a back seat compared to "desire" -- i.e. it's not a big part of the doctrine -- the suttas mostly talk about desire (and ignorance, wrong view, conceit, and so on) as the problem, rather than aversion.
Also I think people don't agree on exactly what vibhava-taṇhā means -- but if "aversion" is in the four noble truths, it's not there explicitly or literally so I guess it's either implicit in dukkha or implicit in vibhava-taṇhā (and I think it's the latter).
My guess, my personal impression, is that maybe doctrines abut "aversion" were more fully developed in later forms of Buddhism, and the suttas found it sufficient to teach about desire and so on (except to teach a "middle way" doctrine instead of asceticism -- and, separately i.e. in the vinaya, a lot of discipline!).
Note there are several Pali words for desire or greed (i.e. tanha and raga which are invariably bad, and chanda which might be a desire for something wholesome). Anyway all three of these words appear in e.g. this abbreviated glossary, but dosa (i.e. "aversion") isn't there.
A dictionary entry like this translates it as,
(m.) ill will, evil intention, hostility, anger.
(mfn.) exhibiting ill will, hostile, angry.
I think the way to understand it is that if raga is a desire to keep, to increase, to continue (an experience), then dosa is the opposite in the sense that it's a desire to be rid of, to decrease, to end.
It's negative (advesha or adosa) seems to be defined as "non-aggression":
Advesha (Sanskrit; Pali: adosa; Tibetan Wylie: zhes sdang med pa) is a Buddhist term translated as "non-aggression" or "non-hatred". It is defined as the absence of an aggressive attitude towards someone or something that causes pain. It is one of the mental factors within the Abhidharma teachings.
The Abhidharma-samuccaya states:
What is advesha? It is the absence of the intention to harm sentient beings, to quarrel with frustrating situations, and to inflict suffering on those who are the cause of frustration. It functions as a basis for not getting involved with unwholesome behavior.
I think my definition (i.e. wanting an unpleasant experience to end) fits with this kind of observation.
The answers to the other topic tagged aversion -- i.e. Aversion and Mahayana -- suggest other aspects to aversion, for example:
- Conceit ("I am better than they are")
- Some kind of unwillingness ("I don't want to get involved")
- Suffering ("I am feeble and ill")
- Desire ("I wish I could be with other people at the festival instead of being alone in the forest")