Written for the AQA syllabus by Upeksacitta (Robert Ellis), member of the Western Buddhist Order and a former Head of RS.
The fifth precept: avoiding intoxicants
I undertake the rule of training which consists in abstention from drink and drugs that cloud the mind
This precept is generally seen as an aid to mindfulness. Intoxicants are to be avoided partly because of their effects on one’s state of mind, but also because in an intoxicated state one is more likely to break the other precepts. Intoxicants may also have psychologically (or sometimes physically) addictive effects, leading to a cycle of craving illustrated at its extreme by the hungry ghosts in the Wheel of Life.
The precept particularly refers to alcoholic drink, but is often interpreted to refer to recreational drugs as well, or most broadly to the taking of any substance which can have an intoxicating effect. Some Buddhists have taken it to include smoking as well.
As with the other precepts, interpretations of this precept vary greatly within the Buddhist world. Some Buddhists interpret it to mean complete abstention from any alcoholic drink, others only to excessive consumption, or consumption with a desire to become intoxicated. According to Peter Harvey, very strict avoidance of alcohol is rare in traditional Buddhist countries, and many Buddhist monks and lay-people take a relaxed view of this precept, only really disapproving of excessive drunkenness. There is certainly much more flexibility in the way it is generally interpreted than in the Muslim prohibition on alcohol, which is often seen as an absolute rule.
This may be seen as lax, given the variety of ways in which alcohol can adversely affect the mind. Even in small quantities it can take the edge off a mindful state gained through meditation, and affect the sharpness of one’s memory. On the other hand, in some circumstances refusing alcohol may make it harder to have a friendly relationship with those who regularly consume it. It is also possible to get over-attached to teetotalism (as with any other moral stance) and use it too rigidly. Since all the precepts are to be applied to our motivations, it can also be argued that we should be thinking much more about why we drink and how much we crave intoxication than about whether a drop of alcohol passes our lips.
So, there is a continuing debate within Buddhism about how strictly the Fifth Precept should be interpreted in relation to alcohol. There is also a debate about the status of mind-altering drugs such as LSD. Some of the earliest Western Buddhists got involved in Buddhism through the experimental “hippy” scene of the sixties and seventies, a strong feature of which was the use of drugs which change perception and which were believed to give mystical insights. For this reason some Western Buddhists will defend the use of such drugs, at least in a careful and controlled way, to experience more profound mental states and in some cases provide an initial inspiration for meditation. Others argue that the use of such drugs is not compatible with the Buddhist path,. Not only are they against the fifth precept (not to mention being illegal in most countries), but there is no quick-fix route to enlightenment through a pill. They emphasise that real spiritual insight can only be gained through effort over a long period of time.
There is also a debate about where to draw the line in applying the precepts. Should we give up anything that can adversely affect our mental state? This might include sugar, tea, coffee, food additives, chilli and other spices, ruling a lot of foods widely eaten! Those who argue that the precept should mean moderation argue that although excessive alcohol is bad for your mental state, so is an excess of virtually anything!
Reflection/ Discussion
- How important do you think it is for Buddhists to avoid all alcohol?
- Do you think that mind-altering drugs should also be avoided under the Fifth Precept?
Further Reading
Peter Harvey An Introduction to Buddhist Ethics p.77-79
Tricycle Winter 2003 p.43