This new mode of asceticism would not have gone beyond the limits of the school, had not Buddha added a moral for the whole world to his philosophy for the initiated. As we have in the Sankhya system a kind of rationalistic reaction, after the Indian measure it is true, against the flighty theorems of the Brahmans, so in the practice of Buddha the prominent features are more simple, healthy, and sensible. The Sankhya system places liberation essentially in the release of the spirit from nature by the power of knowledge; according to Buddha's doctrine liberation must be sought not only in the path of knowledge but also in the will and temper. When the temper is rendered peaceful; when desire ceases, and the withering of the soul comes to an end, then knowledge can begin.[457] In this repose of the passions, which arise from egoism, there is a very definite practical and moral feature, of great importance for development and edification. Buddha allowed that every one could not attain the highest liberation by the mode of asceticism and meditation which he taught; but he did not therefore leave the people to their fate, like those who preceded him in philosophy; he did not, like these, point to the sacrifices, customs, purifications, and penances. Even for those who were not in a position to liberate themselves wholly from the misery of the earth and the torments of regenerations, by entering into the way of illumination, were to have their pains and sorrows alleviated as far as possible. The desire to do away with the passions, and with selfishness, the lively sympathy, the earnest effort to alleviate the sorrows of men, from which Buddha's philosophy starts, are also the source of his ethics, which are to be preached to the whole nation. As contact with the world is the chief cause of desire, and therefore of the pain and distress which come upon men, the main object is to come into contact with the world as little as possible, to live as far as may be in peace and quietness. The requirement of a still and quiet life is the first principle of the ethics of Buddha. Even the layman must bring repose into his senses. He must moderate his impulses and passions, his wishes and his desires, if he cannot annihilate them. He must guard against the excitement of passions, for these are the chief cause of the pains which torment mankind. He must be chaste and continent within the limits of reason; he must drink no intoxicating liquor; at the accustomed hours he must take the necessary food (otherwise the belly causes a multitude of sins[458]); he must clothe himself simply. He must not attempt to amass much silver and gold, or waste the property which he has, in order to procure enjoyment. In a word, "he must turn his back on pain, ambition, and satisfaction."[459] The evils which are unavoidable in spite of a simple, moderate, and passionless life, he must bear with patience, for in this way they become most tolerable. Injustice coming from others