Trying to find good suttas dealing with Moha (delusion) specifically… thanks much merit to all
Not sure if these will be helpful.
delusion (moha)
- arahants cannot make prejudiced decisions AN9.7
- ascetics not freed from MN150
- cause of bad actions AN10.47
- caused by improper attention AN3.68
- give up by seeing with wisdom AN10.23
- giving up guarentees non-return Iti3
- making prejudiced decisions AN4.17
- mind without and not liable to become AN9.25, AN9.26
- very blameworthy, slow to fade AN3.68
- while on alms round, etc. MN151
- wisdom to give up AN6.107
- without giving up, cannot become arahant AN9.62
greed, hatred, delusion
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By “dealing” do you mean with putting to an end? or by talking about delusion?
If you mean the former, one reduces delusion by attaining right view via properly understanding idappaccayatā and paticcasamuppada.
Samma ditthi sutta:
"And what are the taints, what is the origin of the taints, what is the cessation of the taints, what is the way leading to the cessation of the taints? There are three taints: the taint of sensual desire, the taint of being and the taint of ignorance. With the arising of ignorance there is the arising of the taints. With the cessation of ignorance there is the cessation of the taints. The way leading to the cessation of the taints is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.
“When a noble disciple has thus understood the taints, the origin of the taints, the cessation of the taints, and the way leading to the cessation of the taints, he entirely abandons the underlying tendency to lust, he abolishes the underlying tendency to aversion, he extirpates the underlying tendency to the view and conceit ‘I am,’ and by abandoning ignorance and arousing true knowledge he here and now makes an end of suffering. In that way too a noble disciple is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma.”
and from SN 12.20
“When, bhikkhus, a noble disciple has clearly seen with correct wisdom as it really is this dependent origination and these dependently arisen phenomena, it is impossible that he will run back into the past, thinking: ‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? Having been what, what did I become in the past?’ Or that he will run forward into the future, thinking: ‘Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? Having been what, what will I become in the future?’ Or that he will now be inwardly confused about the present thus: ‘Do I exist? Do I not exist? What am I? How am I? This being—where has it come from, and where will it go?’
And of course yoniso manasikara is needed to do this, as per MN2
Because of paying attention to what they should not and not paying attention to what they should, unarisen defilements arise and arisen defilements grow.
This is how they attend improperly: ‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? After being what, what did I become in the past? Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? After being what, what will I become in the future?’ Or they are undecided about the present thus: ‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’
When they attend improperly in this way, one of the following six views arises in them and is taken as a genuine fact. The view: ‘My self exists in an absolute sense.’ The view: ‘My self does not exist in an absolute sense.’ The view: ‘I perceive the self with the self.’ The view: ‘I perceive what is not-self with the self.’ The view: ‘I perceive the self with what is not-self.’ Or they have such a view: ‘This self of mine is he who speaks and feels and experiences the results of good and bad deeds in all the different realms. This self is permanent, everlasting, eternal, and imperishable, and will last forever and ever.’ This is called a misconception, the thicket of views, the desert of views, the trick of views, the evasiveness of views, the fetter of views. An unlearned ordinary person who is fettered by views is not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.
Yes very helpful, I will look into all of that, thanx
You are more than halfway to a theme of the month. HINT 
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