for example, he allowed medicinal use of alcohol only in extreme cases. Early Chinese translations of the Tripitaka describe negative consequences for people breaking the fifth precept, for themselves and their families. The Chinese translation of the Upāsikaśila Sūtra, as well as the Pāli version of the Sigālovāda Sutta, speak of ill consequences such as loss of wealth, ill health, a bad reputation and "stupidity", concluding in a rebirth in hell. The Dīrghāgama adds to that that alcohol leads to quarreling, negative states of mind and damage to one's intelligence. The Mahāyāna Brahmajāla Sūtra describes the dangers of alcohol in very strong terms, including the selling of alcohol. Similar arguments against alcohol can be found in Nāgārjuna's writings. The strict interpretation of prohibition of alcohol consumption can be supported by the Upāli Sūtra's statement that a disciple of the Buddha should not drink any alcohol, "even a drop on the point of a blade of grass". However, in the writing of some Abhidharma commentators, consumption was condemned depending on the intention with which alcohol was consumed. An example of an intention which was not condemned is taking alcohol in a small amount as a form of medicine. In practice The fifth precept is regarded as important, because drinking alcohol is condemned for the sluggishness and lack of self-control it leads to, which might lead to breaking the other precepts. In Spiro's field studies, violating the fifth precept was seen as the worst of all the five precepts by half of the monks interviewed, citing the harmful consequences. Nevertheless, in practice it is often disregarded by lay people. In Thailand, drinking alcohol is fairly common, even drunkenness. Among Tibetans, drinking beer is common, though this is only slightly alcoholic. Medicinal use of alcohol is generally not frowned upon, and in some countries like Thailand and Laos, smoking is usually not regarded as a violation of the precept. Thai and Laotian monks have been known to smoke, though monks who have received more training are less likely to smoke. On a similar note, as of 2000, no Buddhist country prohibited the sale or consumption of alcohol, though in Sri Lanka Buddhist revivalists unsuccessfully attempted to get a full prohibition passed in 1956. Moreover, pre-Communist Tibet used to prohibit smoking in some areas of the capital. Monks were prohibited from smoking, and the import of tobacco was banned. Thich Nhat Hanh also includes