The first person on the four pairs (who are forming that what is called Sangha) is maybe a little difficult to set in limits, what at least leaves the wheel out of suffering open.
There are countless suttas where, speaking on virtue, indoxication is not mentioned (for instance the well known Kalama sutta). On the other side, in a sphere of indoxicated people, it would be pointless to leave any message.
How ever, as often pointed out here, the precepts are training rules and they usually start with saddha (you must try it, to see and understand it your self) and after realication or one, one might take the next. If there is no real confiction in one of the precepts, it would not matter if the other would be observed honestly. With the growing mindfulness (at least observing Silas is not only a honest lived Compassion and with it a protection also for one self, but also a development of mindfulness), there would be enought preasure sooner or later, to give even the fith a try.
Of cause, somebody who does not fully observe the five precepts, would have it not easy to declare the full refuge to the Triple Gems. But we know, that the Buddha was quite more interested that people make their own experiances and not to just exept things out of blind faith, what does not mean that one should not have some trust into the words of wise people, as there might be a time, that even one understands by him self, the way to change habits is very difficult. Its like brushing teeth, it could be that one does understand it's good funktion, but has no more teeth.
I would like to add a story here on this place, that the topic might does not be that dry (unindoxicated?):
During the reign of king Brahmadatta, there lived a forester in the country of Kasi. He made a trip to the Himalayan forest prospecting in order that he might find something useful as a means to eke out his living. In the rich Himalayan forest, there was a large tree with a few stalwart branches and creepers twined thickly on them and around its huge trunk, making festoons of dark green foliage. On top of this tree there was a large hole which formed a natural receptacle in which rain water had collected. Fruits of the yellow myrobalan trees and berries from the overhanging creepers, ripened and dropped into this natural receptacle on the tree-top. Birds hovered above, carrying with them grains of padi that grew wild on the wasteland, they perched at the edge of the receptacle to drink its water, and also dropped their grains of padi into it. During the dry weather, when the sun shone brilliantly, the little pool or receptacle, with its mixed deposits of ripened fruits, berries, and padi, become warm and fermentation sets in. Birds and monkeys that drank its water became intoxicated and fell limply to the ground below. For awhile they remained lifeless, then they came to their senses and hurried away confused at the effect of the stimulant.
Sura the forester, came on the scene attracted by the number of birds that chirped gaily on the tree-tops. To his surprise, the birds fell one after another to the ground and there remained inert for some time and after tottering about as if under a magical spell, they finally took their wings. On investigating the tree-top, Sura concluded that the crimson water collected in the hole could not be harmful as a drink. He collected some of the birds that remained on the ground and built a fire to roast them. He relished his simple dish of roasted birds and crimson beverage. Sura made the acquaintance of a hermit who lived in the forest. He was called Varuna. He offered him food prepared from the birds he roasted, and the crimson beverage that he had collected from the tree-top. With joy in his heart, he disclosed to Varuna, the discovery of a wondrous stimulant, which incidently was named after them.
Sura and Varuna conceived a plan to commercialise the stimulants, which received a ready demand by the people of the city. Its popularity soon gained the interest of the king himself. Sura and Varuna found that they could not cope with the demand of the king and his people, for the constant supply of the stimulant. In order to solve thir difficulty they made a careful study of the process and in this crude way was the world’s first stimulants introduced from the tree-top in the Himalayan region. The people in the city were jubilant since their wants were ever replenished from the big scale of brewing the stimulant in their own city. But their happiness was short-lived. They were more drunk than sober and as such, they wrecked their lives in utter ruin.
Sura and Varuna next moved on to the city of Savatthi and set up their business there. They made a roaring trade and king Sabbammitta quickly purchased five hundred jars. He set five hundred cats to keep away the rats from coming to the jars. The cats attracted by the small of the stimulants, licked whatever remained that oozed out from the jars and as a result they were all laid to peaceful slumber. Rats came out in numbers and the five hundred cats were bitten all over their bodies. The king was informed of the situation and he exacted the instant punishment of death to both Sura and Varuna for their intimidation to endanger his life. The five hundred jars of stimulants were ordered to be destroyed. But before anything could be done, the cats were found to be fully alive which eventually gained for the condemned men their reprieve from the king. The spirit had proved its worth not as a killer, but a truly remarkable stimulant. Thereupon the king desired to celebrate the great event. It turned out to be a big day for him with all the splendor in his court, where his minister, officers and guests were all assembled and ready to give him a royal toast.
Sakkadevaraja the Buddha-elect, surveyed the universe to aid mankind in the performance of meritorious work. He saw king Sabbamitta and his men in the festive mood over the newly discovered stimulants. Sakkadevaraja, knew that if the king were to propagate the extensive indulgence of the drinking habit it would cast the whole world in profound chaos and misery. He appeared as a Brahmin sitting in mid-air facing the king and the assembly of men. He offered to sell the king the contents of the jar he had in his possession. The king thought it was strange for the Brahmin to keep his ware secret, and he demanded his right to be informed of it before he could be interested.
The Brahmin with calmness and peace in his countenance addressed the king thus: “O! King! It may tempt you to know the contents of this jar. It is neither fat, or oil or honey, but it is the stuff you can only know from the effect of its direct application. It would cause a man an unsteady step and he would stumble as if over an obstacle. Confused, he would dance anywhere he set his foot; or appearing like a runaway bull, he would pretend to attack any person at sight; It would even lull him to sleep long into the night or urge him to wander aimlessly like a lone wanderer without a home. He would dance like a puppet, shooting out his legs, swinging his limbs and rolling his head; it would send him jerking fitfully from head to foot, or he would be behavior in a mad way, not knowing the sense of justice nor of shame; his spirit would soar high in full fantasy, having come to own the whole world that would be his for ever and anon; and within the next second, he would feign a weakling and lay his full length on the ground in the public place and babble words that are slandering and abusive; he is a courageous man but he would turn into a coward; he is a modest man, but he would commit deeds that are shameful and detrimental to his good repute. There are divers ways whist under its evil influence, for a man commits wrongful deeds verbally, bodily and mentally. Can it be, that such a stimulant, having done immense harm to human life, be considered helpful and useful?”
The king seeing his own fooly and realizing the truth in the wisdom of the Brahmin, replied, “You, although you are not a parent nor a teacher, yet now you bestow on me the blessing derived from the doctrine you so render. As a token of my gratitude, it is my pleasure to impart to you my possession of five villages, the revenue from each of which would amount to one hundred thousand gold pieces, also one hundred slaves, seven hundred cows, and ten horse-carts,” By now Sakkadevaraja appeared as he was, in his full glory and informed the king that he was no mere human being, but the king of gods, and the material gifts though liberal in generosity, was of no significance to him. “Keep your vigilance day and night that you do not succumb, and be conscious of ill it brings,” and so this ended the good mission of Sakkadevaraja. Thereafter, the king heedful of the doctrine of Sakkadevaraja, planned a saner life, taking the precepts, and giving away generously for the benefit of his people. After his death he was born in the realm of happiness.
Thought this good king had completely destroyed the five hundred jars of wine, there was yet the evil done, for the brewing of wine was sought after and began to spread to this day, causing at all times endless lives to be wrecked.
From: Mangala Sutta Uannana
by Ven. K. Gunaratana Thera