One deluded does not know the good,
One deluded (moho) does not see the Dhamma;
Blinding darkness then prevails
When delusion overwhelms a person.
But one who has abandoned delusion
Is not bewildered by confusing things.
He puts an end to all delusion
As the sunrise dispels the dark.
This sutta suggests that delusion (moho) is related to moral conduct as well as the development of insight; a statement which neatly ties into attaining nibbana.
“Mahāli, greed is a cause for doing bad deeds; hatred is a cause for doing bad deeds; delusion is a cause for doing bad deeds An 10.47
Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya- AN 6.39
Kamma and moral acts have delusion or lack thereof, at its root.
“And what, bhikkhus, is right view that is affected by the taints, partaking of merit, ripening in the acquisitions? ‘There is what is given and what is offered and what is sacrificed; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are in the world good and virtuous recluses and brahmins who have realised for themselves by direct knowledge and declare this world and the other world.’ This is right view affected by taints, partaking of merit, ripening in the acquisitions.
“And what, bhikkhus, is right view that is noble, taintless, supramundane, a factor of the path? The wisdom, the faculty of wisdom, the power of wisdom, the investigation-of-states enlightenment factor, the path factor of right view in one whose mind is noble, whose mind is taintless, who possesses the noble path and is developing the noble path: this is right view that is noble, taintless, supramundane, a factor of the path.
“One makes an effort to abandon wrong view and to enter upon right view: this is one’s right effort. Mindfully one abandons wrong view, mindfully one enters upon and abides in right view: this is one’s right mindfulness. Thus these three states run and circle around right view, that is, right view, right effort, and right mindfulness. MN 117
Right view, being one of the components of wisdom (panna) in the Noble Eightfold Path, the other component being Right intension, seems to lead to a wholesome (ie moral) view of the world. MN117 itself states that the 8 steps of the noble eightfold path have a causal sequence, at least in a supportive kind of causality, when it says the right concentration is arrived at by the seven previous steps giving rise to right samadhi (and not just any concentration).
It can be successfully argued that it is not a necessity for belief in kamma, etc. for a person to be moral. This is clearly stated in the Kalama sutta. It is a must to rely on one’s conscience, head and heart, to know if something is wholesome for oneself, and others. However belief in kamma, the causes of rebirth, the fortunate rebirth of devas, parents being kammically different, enlightened beings after removing the three stains, all lead to moral behaviour and are all in one way or the other connected to alobha, adosa and amoha (generosity/letting-go, loving-kindness and wisdom).
Of the beliefs noted above as mundane right view, importantly a belief that Nibbana has been achieved in the past and remains achievable in the future is necessary to embark on the path, and not postpone it to a later date. This could be seen as a wise belief, leading to what is good for oneself and others.
Amoha, or wisdom guides the practitioner along the whole of the Noble Eightfold Path.