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Avoidance of Intoxicants and Non-Possession
something that ought not to be done and passivity or indifference towards something that ought to be done. This is the ground of all vices, greater or smaller. Intoxication is the first among them, because it leads one astray from the main objective.
This account shows clearly that abstention from intoxicants is very strongly emphasized in Jainism.
Buddhism
It is seen that the use of intoxicating drinks had been very much in vogue ever since the Rgvedic times and their condemnation too had been equally strong in both the trends of Indian Philosophy, Brāhmaṇical as well as Śramaṇical. The purpose of this historical account is just to show that in the Buddhist condemnation of intoxication there is nothing new, it is the same old wine put in the new bottle. However, it has been handled with a new method and force. The Brahmanical approach to the vice of intoxication and the way of its atonement with the help of yajñas or oblations etc. cannot be traced in Buddhism (or in Jainism). The Buddhist literature shows that with textile fabrics, groceries, oil, flowers, perfumes etc. the sale of strong liquors also was quite common in those times. In such conditions Buddhism promulgates abstinence from the use of these drinks. It has been therefore put in the system of basic precepts of conduct of monks and of the laity, and intoxication is regarded as harmful since it may lead to the violation of the other four precepts too.
Buddhism speaks of abstention from all types of intoxicating drinks, surā, mereya, madya, etc., for the same reason as that for which the Brahmanical and Jaina systems denounce it, that is all these strong drinks engender slothfulness or negligence (pramāda); the monks and the laity therefore solemnly undertake the vow of abstinence from them.1 Sura is an intoxicant which is made after boiling or fomenting
1. सुरामेरेयमज्जपमादट्ठान वेरमणी सिक्खापदं समादियामि । Khu. Patha-Dasasikkhāpada.
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