Buddhist professor THICH NU TINH QUANG : THE PRECEPT TO REFRAIN FROM INTOXICATING DRINKS AND DRUGS WHICH LEAD TO CARELESSNESS

Thich Nu Tinh Quang

And the last one of the five precepts is the ‘abandoning the use of intoxicants’ which cause loss of consciousness. This means some kind of rejection of such things like alcohol and drugs. However, there are some differences in the interpretations of these instructions. In some Buddhist countries its interpretation means demand of absolute sobriety, in the other ones it means just a call to some kind of moderation in the usage of things, which, in case of being taken in large doses, cause intoxication. Everyone is free to make a choice between these two interpretations. [1]

The intoxicants such as alcohol, cocaine and heroin cause heedlessness (pamada), so that affects badly others around us - without the ability to see the results our actions. Getting drunk is a deliberate way to make us in situation of unawareness. The fifth precept is observation instructions to causes and impact of consumer behavior on alcohol, and addictions as drugs, so to help the lay Buddhists towards a healthy action. Alcohol and drugs are the most obvious cause of the chronic heedlessness, lack of ethics and liability, uncontrollable desire, no sense of shame, not realizing what true and false in action and easy provoked, and even murder.

Drunk is not a part of Buddhist culture although it seems to have become a common phenomenon in modern society. The consumption of alcohol was prevalent before and during the time of Buddha, but he never approved it in the practice. Really, today is something that’s often practiced not necessarily meaning that it completes good and healthy. Proponents of beer and alcohol are a factor to promote friendships and partnerships, but they forget factly that many friendships have drowned in these intoxicants. The quarrels, conflicts and unruly behavior often stems from the consumption of alcoholic beverages that represent clear evidence of their ignoble state under the influence of intoxicants. Friendships just are set basing on compassion and mutual understanding rather than on beer, wine, or alcohol. Drinking alcohol only create an atmosphere of general excitement of those who drinking together (and can be a nuisance for those who do not drink), but it never was a necessary condition for interpersonal relations. Usually, people use alcohol as an excuse to be drunk. According to the statistics of family and social instability, the rate of divorce, domestic and traffic accidents, violence and crime always increases with the drinking and drug addiction. In addition, drunker’ physical conditions are still being warned by the health experts. (https://www.niaaa.nih.gov/alcohol-health/).

The Buddha described addiction to intoxicants is one of six causes of break down. And it leads to six major drawbacks: loss of wealth, disputes and conflicts, poverty and disease, causing of shame, shameless behavior and indecent, and undermine intelligence and mental abilities. He has also given his own rules to avoid the using of intoxicating substances because they are the cause of heedlessness (pamada). The heedlessness means a state of disorder, lack of moral status, and undistinguishable right or wrong things. It is status of the lost of transparency, heedfulness, mindfulness (appamada), and the basic moral elements base on acutely awareness of the dangers of immoral status...

"Furthermore, abandoning the use of intoxicants, the disciple of the noble ones abstains from taking intoxicants. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the fifth gift, the fifth great gift...”[2]

However, in cultural society, alcohol restraint is not an admired characteristic to the consumer culture of our orientation. It may be an uphill battle, but its rewards are very great. The results can be surprising. If one observes the fact the meticulous honesty, one was found that the lust feelings just come and go; if one committed to abstinence, one would have real freedom with oneself without accompanying with crowd! Restraint is not repression, but declared independence from unwholesome states. It is choosing something more lasting value than temporary pleasures and superficiality. The happiest people are those who live a simplest way; they are less worried, because they do not create problems for themselves or others. They know that their living arrangements surrounding exquisite food consumption, entertainment, and intoxicants cannot meet what they necessary. Practicing precepts, the lay Buddhists live happy and healthy life, and also can bring the best things for themselves and others. Those who obey to this precept will achieve a sense of security, calm and confidence, and help them to pursue the best path as possible as.

“Or has distilled, fermented drinks:

Who with abandon follows these

Extirpates the root of self

Even here in this very world.”[3]

(Suramerayapanaj ca yo

Naro anuyubjati

Idhevameso lokasmij

Mulaj khanati attano.)

Positive compliance of this instruction – ‘smriti’ (Pali - sati)/attention or awareness is an effective criterion. If you are able to drink alcohol without losing care (this is possible), then drink. But if you cannot perform, then refrain. However, you should be very honest with yourself and do not pretend that you are careful and realize at the time, when you are just drunk. Thus, while the fifth instruction is interpreted as a moderate thing, but on the basis of its positive compliance, in most cases require complete abstinence.

With the major five precepts the Buddha taught, in my opinion, there could not be any questions about of how this precepts could help humanity nowadays. Just imagine how quickly could be the humanity develop without applying the five precepts. Without resorting to such methods, not because they are prohibited by law, but because of their own personal humanistic motives. Nevertheless, we should not forget that the adoption of certain perception, as if it was not desirable, you never should need to highlight it, for each of the commandments is inherently important and the attainment of freedom or nirvana is possible just for those who follow that path until the end. At the same time, if will take a more realistic look at the modern world of today, we can easily understand that society is still very far from the general adoption of the Buddha's teachings. Seemingly, it will benefit everyone living on the planet, yet we should not expect the adoption of these things at the legislative level, because the people in whose hands power is will try to stop this, because of their egoistic desires and fears. Thus, the only way for humankind to approach as close as possible to the Buddhism is trying to follow these precepts as hard as possible, always starting with ourselves.

As we mentioned before, besides ‘five precepts’ there are also ‘eight precepts’ and ‘ten precepts’ as well. The difference between five and eight composed in that fact that ‘eight precepts’ is more advanced ‘five’, as they imply not just the instruction for moral behavior, but instructions for leading more ascetic life by practicing this techniques to follow the Buddha’s way more strictly. They are the following:

1. ‘abandoning the taking of life - abstain from the taking of life’

2. ‘abandoning the taking of what is not given - abstain from taking what is not given’

3. ‘abandoning uncelibacy - live a celibate life, aloof, refraining from the sexual act that is the villager's way’

4. ‘abandoning false speech - abstain from false speech’

5. ‘abandoning fermented & distilled liquors that cause heedlessness — abstain from fermented & distilled liquors that cause heedlessness’

6. ‘live on one meal a day, abstaining from food at night, refraining from food at the wrong time of day’ (that means from noon until dawn)

7. ‘abstain from dancing, singing, music, watching shows, wearing garlands, beautifying themselves with perfumes & cosmetics’

8. ‘abandoning high & imposing seats & beds - abstain from high & imposing seats & beds’

Thus we see that ‘eight precepts’ are the training rules for the people who chose harder but in some kind shorter way, who can afford themselves devoting much more of their time the Buddha’s way. The beginners observing this rules during periods of intensive meditation and, of course, during the days of ‘Uposatha’ which is the day of observance for every Buddhist, as the Buddha told, the day for ‘cleaning of the defiled mind through the proper technique’. The ‘eight precepts’ is one of those proper techniques, according to him. As it seen, the eight precepts are much more difficult to complete and require more efforts to achieve, relatively to five.[4]

In addition to the eight precepts for lay Buddhists to practice, ‘Ten precepts’ were created for novice monks; they are usually written or spoken as a some kind of sacrament, also here they are:

1. ‘I undertake the precept to refrain from destroying living creatures.’

2. ‘I undertake the precept to refrain from taking that which is not given.’

3. ‘I undertake the precept to refrain from sexual activity.’

4. ‘I undertake the precept to refrain from incorrect speech.’

5. ‘I undertake the precept to refrain from intoxicating drinks and drugs which lead to carelessness.’

6. ‘I undertake the precept to refrain from eating at the forbidden time (i.e., after noon).’

7. ‘I undertake the precept to refrain from dancing, singing, music, going to see entertainments.’

8. ‘I undertake the precept to refrain from wearing garlands, using perfumes, and beautifying the body with cosmetics.’

9. ‘I undertake the precept to refrain from lying on a high or luxurious sleeping place.’

10. ‘I undertake the precept to refrain from accepting gold and silver (money).’ (The Buddhist Monastic Code)

As it seen above, they are almost similar to eight precepts, except two differences: the seventh rule was divided for two in order to avoid incorrect interpretations, and, in addition, the last one rule, which forbids the handling of money, was added. We may find that ten moral principles can be divided into three categories. In the first category - three bodily actions followed by the category of speech acts which we will not only refrain from untrue speech, but also from slander, harsh words and unwanted speech; all this in order to help us to be vigilant with regard to our speech. And finally, to keep our mind, there is a mental action: to refrain from greed, from frustration and from the untrue beliefs. And making pure of body, speech and mind through the compliance these precepts is what Buddha praised as follows:

“Assiduous and mindful,

Pure kamma making, considerate,

Restrained, by Dhamma heedful living,

For one such spread renown.”[5]

(Uṭṭhānavato satīmato

Sucikammassa nisammakārino

Saññatassa dhammajīvino

Appamattassa yasobhivaḍḍhati.)

“By energy and heedfulness,

By taming and by self-control,

The one who’s wise should make as isle

No flood can overwhelm.”[6]