. . . The eye-for-eye and tooth-for-tooth mode of moral education is not the only one there is, nor necessarily always the most effective.

. . . The most important element of the Buddhist reform has always been its social and moral code, not its metaphysical theories.  That moral code, taken by itself, is one of the most perfect which the world has ever known.

Jesus, we know, was closely associated with the Essenes, and scholars now wonder about a possible Buddhist influence in the Sermon on the Mount, especially its love-thy-enemy theme so contrary to the eye-for-eye code of retaliation prevalent in his day.

They spend their time in song and dance, in places where men drink and gamble and the like.  Thus, they cannot listen to the law.

. . . the god-given sense of right and wrong . . . was interpreted as the essential wisdom of the Buddha dormant in every human creature . . .

The Discipline of Moral Self-Control is the water to wash away the dirt of non-virtuous actions.

Let thy Soul lend its ear to every cry of pain like as the lotus bares its heart to drink in the morning sun.

Evil acts will produce evil consequences, good acts will produce good consequences . . .

. . . we see selfishness, crime, immorality and all the evils imaginable, pouring upon . . . mankind from this Pandora's box which you call an age of progress.

The wearing of gay embroidered robes, the carrying of sharp swords, fastidiousness in food and drink, super abundance of property and wealth:  --this I call flaunting robbery . . .

Vice and depravity . . . separate souls from the primitive source of light and chain them to the abode of the elements . . . . The imperfectly good migrate from one body to another until, by the efficacy of good works and actions, they are finally emancipated from matter . . .

Every man has his place, a place that fits the good man, a place that fits the bad: each . . . talks and acts in blasphemy and crime or in all goodness: for actions bring to this play what they were before it was ever staged . . . as the scheme holds, man is singled out for condemnation when he does evil . . .

As long as anyone injures another, though he should possess the greatest wealth and all the acres of land which the earth contains, he is still poor . . . . He is unjust, without God, and impious, and enslaved to every kind of depravity.

. . . What does the entity want to be healed for?  That it may gratify its own physical appetites?  That it may add to its own selfishness?  Then, if so, it had better remain as it is.

I firmly believe that painful experiments on animals are morally wrong . . . . The animals are our younger brothers . . . a few rungs down [on the evolutionary ladder] than we are . . .

And so a man may carry over into his next life the dispositions and tendencies which he has gained by moral contests of this life . . .

. . . the doctrine of merit is a useful application of the Law of Karma to the daily round, for whatever the motive, the habit of good deeds will purify the mind . . .