Well that the big question. The general answer is the eight fold path. A more precise answer would be yoniso manasikara https://suttacentral.net/sn46.24/en/sujato
and here there is the condition for this https://suttacentral.net/an10.62/en/bodhi
yoniso manasikara is really just a fancy word for what you quote, ie this
Even so in him who contemplates the misery that there is in all that
makes for grasping, craving ceases.
When craving ceases, grasping ceases.
When grasping ceases becoming ceases.
When becoming ceases birth ceases.
When birth ceases decay-and-death ceases.
For more an ''drawbacks'', you can read all those suttas
ādīnava: disadvantageous characteristic of phenomena, danger,
drawback, disadvantage, bad result or consequence. The antonym is
ānisaṃsa. The ādīnava of a particular dhamma is often described as its
characteristics of anicca, dukkha, and the fact that it has
'vipariṇāma·dhamma'. This is seen mainly in the case of each of the
five khandhas (e.g. SN 12.26) and the twelve āyatanas (e.g. SN 35.13
and SN 35.14).
♦ Frequently mentioned in conjunction with assāda and nissaraṇa, often
preceded by samudaya and atthaṅgama, as characteristics to be
understood in detail for all saṅkhāras.
♦ This set of 3 or 5 investigations appears very often in the Saṃyutta
Nikāya, and is applied to a large variety of dhammas, among which
notably to kāma (in detail at MN 13), but also to duccarita (e.g. AN
5.241), the five khandhas (e.g. SN 22.74), particularly vedanā (e.g. MN 13), rūpa (e.g. MN 13), the 4 paccayas (e.g. SN 16.1), bhava (e.g.
AN 4.10), the six phass·āyatanas (e.g. AN 4.10) etc.
♦ A very useful statement is made at SN 12.52: 'Upādāniyesu dhammesu
ādīnav·ānupassino viharato taṇhā nirujjhati'.
♦ ādīnava·saññā is defined at AN 10.60 with reference to kāya.
♦ On the ādīnava of kāma, MN 54 provides a powerful series of similes
to describe them, which is referred to in a number of suttas.