user17553: What is the meaning of delusion ? and how it is different from lust , passion or greed ?
What is the meaning of non-delusion ? and how it is different from no lust , no passion or no greed?
And finally , how to get rid of delusion ?

user11278: Delusion, gives birth to lust, passion and greed. When the Delusion is conquered, there is nothing to attaching with lust, passion or greed. No one to feel those feelings.
The biggest Delusion is the delusion of self. The process of interpreting the external stimuli with past memories allow us to both identify and evaluate our interpretation of the world. This world we make ourselves is unique and personal to each person. The primary reason for building the whole world is to ascertain that I exist:

I can see the world. The World exists, Because I can see the word I exist.
I can hear the world. The World exists, Because I can hear the word I exist.
I can taste the world. The World exists, Because I can taste the word I exist.
I can feel the world. The World exists, Because I can feel the word I exist.
I spoke to the world. The World exists, Because I can spoke to the word I exist.
I remember seeing this house, talking to this person, tasting this taste, feeling this thing, hearing this sound yesterday. I remember the past, therefore I existed in the past.
I will say, do, see, hear, feel tomorrow as well, therefore I will exist in the future.

Studying the Dukkha Sacca from Four Noble Truths, we can clearly see that the (Please read this answer which explains Dukkha Sacca in 4 noble truths. For brevity, I will not repeat it.) this person we think as I is the biggest Delusion that we create. When we are caught in this Delusion we spend all our energy in continuously ascertaining that I exist. Not only that based on that Delusion, we continue to evaluate our interpretation of the world, and start interacting with it with lust, greed, passion, anger, grief, etc. We think the person (I) is interacting with the world. But in reality, the world and the process of interpretation (that we call I) are one and the same. So, the lust, passion, greed, whatever the emotion, its only you. Its not the outside. Its only an interpretation of;

photons that the eye collected
sound wave the ear collected
touch that the skin collected
chemical that the tongue collected
chemical that the nose collected
an idea that the mind collected

The delusion is that we make a whole world based on the above, not only that we make a self who perceives it. This is the biggest Delusion.
Studying the four noble truths paves clear path out of this Delusion.
Please refer:

MN 1 Mūlapariyāyasutta
MN 44 Cūḷavedallasutta
MN 2 Sabbāsavasutta
DN 9 Poṭṭhapādasutta
MN 8 Sallekhasutta
Saccavibhaṅga


user23583: 
What is the meaning of delusion?


it is one's wrong views, lack of insight, wrong conviction, the opposite of clear comprehension


and how it is different from lust , passion or greed ?


delusion is that in dependence on which the others exist.

Suppose a person is new to the game and is fascinated by it.
This fascination can be seen to be due to the novelty of the game and this passion will remain until the ignorance about the game theory & mechanics is removed by clear comprehension.
When knowledge arises and the game is comprehended then the player will know the right strategy and will no longer become upset or greedy playing the game as he did when was ignorant.
Following a strategy requires also concentration and this is how the faculties are tied up. One can furthermore exert oneself following a strategy based on faith, without having attained knowledge & vision for oneself, expecting to attain it as a matter of course.

And finally , how to get rid of delusion ?


By learning the teacher's instruction and doing as told.


user13709: When asked about greed, hatred and delusion, Venerable Ānanda replied:

AN3.71:4.2: A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
AN3.71:4.3: When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
AN3.71:4.4: A deluded person does bad things by way of body, speech, and mind.
AN3.71:4.5: When delusion has been given up, they don’t do bad things by way of body, speech, and mind.
AN3.71:4.6: A deluded person doesn’t truly understand what’s for their own good, the good of another, or the good of both.
AN3.71:4.7: When delusion has been given up, they truly understand what’s for their own good, the good of another, or the good of both.
AN3.71:4.8: Delusion is a destroyer of sight, vision, and knowledge; it blocks wisdom, it’s on the side of anguish, and it doesn’t lead to extinguishment.
AN3.71:4.9: This is the drawback we’ve seen in greed, hate, and delusion, and this is why we advocate giving them up.”

To get rid of delusion, there is a path:

AN3.71:5.4: “It is simply this noble eightfold path, that is:
AN3.71:5.5: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
AN3.71:5.6: This is the path, this is the practice for giving up that greed, hate, and delusion.”

Although AN3.71 defines delusion in terms of its effects on ourselves and others, a list of delusions might help. Notice that identity view is #1 in the list of delusions (Sakkāyadiṭṭhi...moho):

AN6.90:1.3: Identity view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss.

Delusion is unskillful because it leads us to value and chase impermanent things again and again.  When asked about their identity, people will often respond with a list of impermanent things (e.g., my house, my job, my car, my computer, my partner, etc.). That identification leads to inevitable suffering, which is why identity view is a delusion. The hook of delusion is desire, a desire for impermanent things. Desiring impermanent things is delusion for those seeking an end to suffering.

SN42.11:4.4: “Then was it because you saw or heard of her that you had
SN42.11:4: desire or love or fondness for her?”
SN42.11:4.6: “Yes, sir.”
SN42.11:5.1: “What do you think, chief?
SN42.11:5.2: If Ciravāsi’s mother was executed, imprisoned, fined, or condemned, would it cause you sorrow, lamentation, pain, sadness, and distress?”
SN42.11:5.3: “How could it not, sir?”
SN42.11:5.4: “This too is a way to understand:
SN42.11:5.5: ‘All the suffering that arises is rooted and sourced in desire.
SN42.11:5.6: For desire is the root of suffering.’”

This last point is a difficult teaching. In particular, the monks who heard this same teaching in MN1 were not happy:

MN1:172-194.30: That is what the Buddha said.
MN1:172-194.31: But the mendicants were not happy with what the Buddha said.


17553: <p>What is the meaning of delusion ? and how it is different from lust , passion or greed ?</p>
<p>What is the meaning of non-delusion ? and how it is different from no lust , no passion or no greed?</p>
<p>And finally , how to get rid of delusion ?</p>
 11278: <p>Delusion, gives birth to lust, passion and greed. When the Delusion is conquered, there is nothing to attaching with lust, passion or greed. No <strong>one</strong> to feel those feelings.</p>
<p>The biggest Delusion is the delusion of self. The process of interpreting the external stimuli with past memories allow us to both identify and evaluate our interpretation of the world. This world we make ourselves is unique and personal to each person. The primary reason for building the whole world is to ascertain that <strong>I</strong> exist:</p>
<ul>
<li><strong>I</strong> can see the world. The World exists, Because I can see the word <strong>I</strong> exist.</li>
<li><strong>I</strong> can hear the world. The World exists, Because I can hear the word <strong>I</strong> exist.</li>
<li><strong>I</strong> can taste the world. The World exists, Because I can taste the word <strong>I</strong> exist.</li>
<li><strong>I</strong> can feel the world. The World exists, Because I can feel the word <strong>I</strong> exist.</li>
<li><strong>I</strong> spoke to the world. The World exists, Because I can spoke to the word <strong>I</strong> exist.</li>
<li><strong>I</strong> remember seeing this house, talking to this person, tasting this taste, feeling this thing, hearing this sound yesterday. <strong>I</strong> remember the past, therefore <strong>I</strong> existed in the past.</li>
<li><strong>I</strong> will say, do, see, hear, feel tomorrow as well, therefore <strong>I</strong> will exist in the future.</li>
</ul>
<p>Studying the Dukkha Sacca from Four Noble Truths, we can clearly see that the (Please read <a href="https://buddhism.stackexchange.com/questions/6041/impermanence-and-suffering-in-buddhism/46513#46513">this</a> answer which explains Dukkha Sacca in 4 noble truths. For brevity, I will not repeat it.) this person we think as I is the biggest Delusion that we create. When we are caught in this Delusion we spend all our energy in continuously ascertaining that I exist. Not only that based on that Delusion, we continue to evaluate our interpretation of the world, and start interacting with it with lust, greed, passion, anger, grief, etc. We think the person (I) is interacting with the world. But in reality, the world and the process of interpretation (that we call I) are one and the same. So, the lust, passion, greed, whatever the emotion, its only you. Its not the outside. Its only an interpretation of;</p>
<ul>
<li>photons that the eye collected</li>
<li>sound wave the ear collected</li>
<li>touch that the skin collected</li>
<li>chemical that the tongue collected</li>
<li>chemical that the nose collected</li>
<li>an idea that the mind collected</li>
</ul>
<p>The delusion is that we make a whole world based on the above, not only that <em>we make a <strong>self</strong> who perceives it</em>. This is the biggest Delusion.</p>
<p>Studying the four noble truths paves clear path out of this Delusion.</p>
<p>Please refer:</p>
<ul>
<li><a href="https://suttacentral.net/mn1/en/sujato?layout=linebyline&amp;reference=none&amp;notes=asterisk&amp;highlight=false&amp;script=latin" rel="nofollow noreferrer">MN 1 Mūlapariyāyasutta</a></li>
<li><a href="https://suttacentral.net/mn44/en/sujato?layout=linebyline&amp;reference=none&amp;notes=asterisk&amp;highlight=false&amp;script=latin" rel="nofollow noreferrer">MN 44 Cūḷavedallasutta</a></li>
<li><a href="https://suttacentral.net/mn2/en/sujato?layout=linebyline&amp;reference=none&amp;notes=asterisk&amp;highlight=false&amp;script=latin" rel="nofollow noreferrer">MN 2 Sabbāsavasutta</a></li>
<li><a href="https://suttacentral.net/dn9/en/sujato?layout=linebyline&amp;reference=none&amp;notes=asterisk&amp;highlight=false&amp;script=latin" rel="nofollow noreferrer">DN 9 Poṭṭhapādasutta</a></li>
<li><a href="https://suttacentral.net/mn8/en/sujato?layout=linebyline&amp;reference=none&amp;notes=asterisk&amp;highlight=false&amp;script=latin" rel="nofollow noreferrer">MN 8 Sallekhasutta</a></li>
<li><a href="https://suttacentral.net/vb4/pli/ms?layout=linebyline&amp;reference=none&amp;notes=asterisk&amp;highlight=false&amp;script=latin" rel="nofollow noreferrer">Saccavibhaṅga</a></li>
</ul>
 23583: <blockquote>
<p>What is the meaning of delusion?</p>
</blockquote>
<ul>
<li>it is one's wrong views, lack of insight, wrong conviction, the opposite of clear comprehension</li>
</ul>
<blockquote>
<p>and how it is different from lust , passion or greed ?</p>
</blockquote>
<ul>
<li>delusion is that in dependence on which the others exist.</li>
</ul>
<p>Suppose a person is new to the game and is fascinated by it.</p>
<p>This fascination can be seen to be due to the novelty of the game and this passion will remain until the ignorance about the game theory &amp; mechanics is removed by clear comprehension.</p>
<p>When knowledge arises and the game is comprehended then the player will know the right strategy and will no longer become upset or greedy playing the game as he did when was ignorant.</p>
<p>Following a strategy requires also concentration and this is how the faculties are tied up. One can furthermore exert oneself following a strategy based on faith, without having attained knowledge &amp; vision for oneself, expecting to attain it as a matter of course.</p>
<blockquote>
<p>And finally , how to get rid of delusion ?</p>
</blockquote>
<ul>
<li>By learning the teacher's instruction and doing as told.</li>
</ul>
 13709: <p>When asked about greed, hatred and <em>delusion</em>, Venerable Ānanda replied:</p>
<blockquote>
<p><a href="https://suttacentral.net/an3.71/en/sujato#an3.71:4.2" rel="nofollow noreferrer">AN3.71:4.2</a>: A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.<br />
<a href="https://suttacentral.net/an3.71/en/sujato#an3.71:4.3" rel="nofollow noreferrer">AN3.71:4.3</a>: When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.<br />
<a href="https://suttacentral.net/an3.71/en/sujato#an3.71:4.4" rel="nofollow noreferrer">AN3.71:4.4</a>: A deluded person does bad things by way of body, speech, and mind.<br />
<a href="https://suttacentral.net/an3.71/en/sujato#an3.71:4.5" rel="nofollow noreferrer">AN3.71:4.5</a>: When delusion has been given up, they don’t do bad things by way of body, speech, and mind.<br />
<a href="https://suttacentral.net/an3.71/en/sujato#an3.71:4.6" rel="nofollow noreferrer">AN3.71:4.6</a>: A deluded person doesn’t truly understand what’s for their own good, the good of another, or the good of both.<br />
<a href="https://suttacentral.net/an3.71/en/sujato#an3.71:4.7" rel="nofollow noreferrer">AN3.71:4.7</a>: When delusion has been given up, they truly understand what’s for their own good, the good of another, or the good of both.<br />
<a href="https://suttacentral.net/an3.71/en/sujato#an3.71:4.8" rel="nofollow noreferrer">AN3.71:4.8</a>: Delusion is a destroyer of sight, vision, and knowledge; it blocks wisdom, it’s on the side of anguish, and it doesn’t lead to extinguishment.<br />
<a href="https://suttacentral.net/an3.71/en/sujato#an3.71:4.9" rel="nofollow noreferrer">AN3.71:4.9</a>: This is the drawback we’ve seen in greed, hate, and delusion, and this is why we advocate giving them up.”</p>
</blockquote>
<p>To get rid of delusion, there is a path:</p>
<blockquote>
<p><a href="https://suttacentral.net/an3.71/en/sujato#an3.71:5.4" rel="nofollow noreferrer">AN3.71:5.4</a>: “It is simply this noble eightfold path, that is:<br />
<a href="https://suttacentral.net/an3.71/en/sujato#an3.71:5.5" rel="nofollow noreferrer">AN3.71:5.5</a>: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.<br />
<a href="https://suttacentral.net/an3.71/en/sujato#an3.71:5.6" rel="nofollow noreferrer">AN3.71:5.6</a>: This is the path, this is the practice for giving up that greed, hate, and delusion.”</p>
</blockquote>
<p>Although AN3.71 defines delusion in terms of its effects on ourselves and others, a list of delusions might help. Notice that <em>identity view</em> is #1 in the list of delusions (Sakkāyadiṭṭhi...moho):</p>
<blockquote>
<p><a href="https://suttacentral.net/an6.90/en/sujato#an6.90:1.3" rel="nofollow noreferrer">AN6.90:1.3</a>: Identity view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss.</p>
</blockquote>
<p>Delusion is unskillful because it leads us to value and chase impermanent things again and again.  When asked about their identity, people will often respond with a list of impermanent things (e.g., my house, my job, my car, my computer, my partner, etc.). That identification leads to inevitable suffering, which is why identity view is a delusion. The hook of delusion is desire, a desire for impermanent things. Desiring impermanent things is delusion for those seeking an end to suffering.</p>
<blockquote>
<p><a href="https://suttacentral.net/sn42.11/en/sujato#sn42.11:4.4" rel="nofollow noreferrer">SN42.11:4.4</a>: “Then was it because you saw or heard of her that you had<br />
<a href="https://suttacentral.net/sn42.11/en/sujato#sn42.11:4.5" rel="nofollow noreferrer">SN42.11:4</a>: desire or love or fondness for her?”<br />
<a href="https://suttacentral.net/sn42.11/en/sujato#sn42.11:4.6" rel="nofollow noreferrer">SN42.11:4.6</a>: “Yes, sir.”<br />
<a href="https://suttacentral.net/sn42.11/en/sujato#sn42.11:5.1" rel="nofollow noreferrer">SN42.11:5.1</a>: “What do you think, chief?<br />
<a href="https://suttacentral.net/sn42.11/en/sujato#sn42.11:5.2" rel="nofollow noreferrer">SN42.11:5.2</a>: If Ciravāsi’s mother was executed, imprisoned, fined, or condemned, would it cause you sorrow, lamentation, pain, sadness, and distress?”<br />
<a href="https://suttacentral.net/sn42.11/en/sujato#sn42.11:5.3" rel="nofollow noreferrer">SN42.11:5.3</a>: “How could it not, sir?”<br />
<a href="https://suttacentral.net/sn42.11/en/sujato#sn42.11:5.4" rel="nofollow noreferrer">SN42.11:5.4</a>: “This too is a way to understand:<br />
<a href="https://suttacentral.net/sn42.11/en/sujato#sn42.11:5.5" rel="nofollow noreferrer">SN42.11:5.5</a>: ‘All the suffering that arises is rooted and sourced in desire.<br />
<a href="https://suttacentral.net/sn42.11/en/sujato#sn42.11:5.6" rel="nofollow noreferrer">SN42.11:5.6</a>: For desire is the root of suffering.’”</p>
</blockquote>
<p>This last point is a difficult teaching. In particular, the monks who heard this same teaching in MN1 were not happy:</p>
<blockquote>
<p><a href="https://suttacentral.net/mn1/en/sujato#mn1:172-194.30" rel="nofollow noreferrer">MN1:172-194.30</a>: That is what the Buddha said.<br />
<a href="https://suttacentral.net/mn1/en/sujato#mn1:172-194.31" rel="nofollow noreferrer">MN1:172-194.31</a>: But the mendicants were not happy with what the Buddha said.</p>
</blockquote>
