Part,  Chapter, Paragraph

 1     1, Intro     |  desires, the uplifting of the moral ideal, and the disclosing
 2     1,   2  (1)  |   admirer of his, received the Moral Precepts from him, One of
 3     1,   3  (1)  |     continual disturbances and moral corruption. In the eighteenth
 4     1,   3  (1)  |       or Great Deity.~(11) The moral precepts of the Hinayana
 5     1,   4, 2    |    proves to be fetters to his moral uplifting. It is on this
 6     1,   4, 2    | nothing but spiritual chain or moral fetters," and, "If you remember
 7     1,   5, 2    |     from throwing light on the moral state of man, but wrap it
 8     1,   5, 3    |      might explain our present moral state, yet it calls forth
 9     1,   5, 4    |        this opinion man is not moral nor immoral by nature, but
10     1,   5, 4    |      to make the unmoral being moral or immoral? We might as
11     1,   5, 4    |     explain the possibility of moral culture; the fourth being
12     1,   5, 5    |        no Mortal who is Purely Moral.~By nature man should be
13     1,   5, 5    |        1) Those who are purely moral and have no immoral disposition; (
14     1,   5, 5    |          2) those who are half moral and half immoral; (3) those
15     1,   5, 5    |       3) those who are neither moral nor immoral; (4) those who
16     1,   5, 5    |     purely immoral and have no moral disposition. Orthodox Christians,
17     1,   5, 5    |    their founder as the purely moral personage. But are your
18     1,   5, 5    |   proves that he is not highly moral. Therefore the existence
19     1,   5, 9    |        Has the robber also any moral principles in his proceedings?'
20     1,   5  (1)  |      sense of the term. It is 'moral' principle, according to
21     1,   5  (1)  |       Providence in Heaven, as moral nature in man, and as mechanical
22     1,   5, 13   |       man. But for it not only moral culture or discipline, but
23     1,   5, 13   |       more widely the vista of moral possibilities open before
24     1,   5, 14   |       the warp and woof of all moral actions. He is an obedient
25     1,   5, 14   |      Thus, in the first place, moral conduct, which is nothing
26     1,   5, 15   |       Thus he is in a state of moral poverty, entirely forgetting
27     1,   5, 17   |      getting drunk against the moral precepts, visited a woman,
28     1,   5, 21   |      they are unfeeling to its moral injuries. As elements have
29     1,   5, 22   |      for Universal Spirit, and moral order sustains it. We human
30     1,   6, 7    |   inner heaven, the key to all moral treasures, the centre of
31     1,   6, 7    |       One, that He arouses his moral nature, that He opens his
32     1,   6, 10   |     old days. Zen makes use of moral idealism to extirpate, root
33     1,   6, 12   |       no objective validity. A moral conduct highly valued by
34     1,   6, 12   |       by us may be regarded as moral by our posterity. Good deeds
35     1,   7, 4    |      social ties. He is also a moral animal, and endowed with
36     1,   7, 8    |       industrial activity. The moral conduct of a good person
37     1,   7, 8    |     You should not confuse the moral with the physical law, since
38     1,   7, 8    |     the pith and marrow of our moral ideal. It is the crystallization
39     1,   8, 10   |      prevent you from enjoying moral food, unless you yourself
40     1,   8, 12   |      own passion and establish moral order in the mental kingdom.~
41 Appen, Intro  (3)|         Karma (action) is that moral germ which survives death
42 Appen,   2  (3)  |      encouraging the good. The moral conduct of the Buddhist