A Discipline of Sobriety

　　by

　　Bhikkhu Bodhi

　　© 1998

　　Several months ago I went for a two-week retreat to a hermitage in the low country highly respected for the austere, meditative life of its monks. Each day a different group of dayakas (donors) comes to the monastery bringing almsfood, often from remote towns and villages. They arrive the previous evening, prepare an early breakfast which is sent up to the refectory, and then, in the forenoon, offer alms directly to the monks when they come down on alms round. After the other monks have collected their food and gone back up, one elder stays behind to give the Refuges and Precepts, preach a short sermon, and conduct the dedication of merit.

　　One day during my retreat I noticed some of the male dayakas behaving rather oddly near the abbot”s quarters. I asked my friend, a German monk, about their strange behavior, and the explanation he gave me jolted my mind. "They were drunk," he told me. But that wasn”t all. He continued: "The only thing unusual about yesterday”s incident was that the men had gotten drunk early in the day. Usually they put on their best behavior until the formalities are done, then they break out the bottles."

　　This stark revelation aroused in me both indignation and sorrow. Indignation, at the idea that people who consider themselves Buddhists should flaunt the most basic precepts even in the sacred precincts of a monastery — indeed one of the few in Sri Lanka where the flame of arduous striving still burns. Sorrow, because this was only the latest evidence I had seen of how deeply the disease of alcoholism has eaten into the entrails of this nation, whose Buddhist heritage goes back over two thousand years. But Sri Lanka is far from being the only Buddhist country to be engulfed by the spreading wave of alcohol consumption. The wave has already swept over far too much of the shrinking Buddhist world, with Thailand and Japan ranking especially high on the fatality list.

　　The reasons for this ominous trend vary widely. One is rising affluence, which for the rich makes of liquor (hi-grade imported) a visible symbol of newly acquired wealth and power. Another is a burgeoning middle class, which blindly imitates the social conventions of the West. Still another is poverty, which turns the bottle into an easy escape route from the grim face of everyday reality. But whatever the reason, it is more than our woes and worries that alcohol is dissolving. It is gnawing away at the delicate fabric of Buddhist values on every level — personal, family, and social.

　　For his lay followers the Buddha has prescribed five precepts as the minimal moral observance: abstinence from killing, stealing, sexual misconduct, false speech, and the use of intoxicants. He did not lay down these precepts arbitrarily or out of compliance with ancient customs, but because he understood, with his omniscient knowledge, which lines of conduct lead to our welfare and happiness and which lead to harm and suffering. The fifth precept, it should be stressed, is not a pledge merely to abstain from intoxication or from excessive consumption of liquor. It calls for nothing short of total abstinence. By this rule the Buddha shows that he has understood well the subtle, pernicious nature of addiction. Alcoholism rarely claims its victims in a sudden swoop. Usually it sets in gradually, beginning perhaps with the social icebreaker, the drink among friends, or the cocktail after a hard day”s work. But it does not stop there: slowly it sinks its talons into its victims” hearts until they are reduced to its helpless prey.

　　To dispel any doubt about his reasons for prescribing this precept, the Buddha has written the explanation into the rule itself: one is to refrain from the use of intoxicating drinks and …

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