http://en.wikipedia.org/wiki/Ch%C3%B6gyam_Trungpa (lanjutan)
He often combined drinking with teaching. David Chadwick recounts:[54] "Suzuki [Roshi] asked Trungpa to give a talk to the students in the zendo the next night. Trungpa walked in tipsy and sat on the edge of the altar platform with his feet dangling. But he delivered a crystal-clear talk, which some felt had a quality – like Suzuki's talks – of not only being about the dharma but being itself the dharma." However, in some instances he was too drunk to walk and had to be carried.[50] Also, according to the Steinbecks, on a couple of occasions his speech was unintelligible.[55]
Two former students of Trungpa, John Steinbeck IV and his wife, wrote a sharply critical memoir of their lives with him in which they claim that, in addition to alcohol,
Trungpa used $40,000 a year worth of cocaine, and used Seconal to come down from the cocaine. The cocaine use, say the Steinbecks, was kept secret from the wider Vajradhatu community.[56]
An incident that became a cause célèbre among some poets and artists was the Halloween party at the Fall, 1975, Snowmass Colorado Seminary, a 3-month period of intensive meditation and study of the Hinayana, Mahayana, and Vajrayana vehicles of Tibetan Buddhism. The poet W. S. Merwin had arrived that summer at the Naropa Institute and been told by Allen Ginsberg that he ought to visit seminary. Although he had not gone through the several years worth of study and preparatory mind training required, Merwin was insistent he attend, and Trungpa eventually granted his request – along with his girlfriend as well. At seminary the couple stayed to themselves. At the Halloween party, after many, including Trungpa himself, had taken off their clothes, Merwin was asked to join the event, but refused. On Trungpa's orders his Vajra Guard forced entry into the poet's locked and barricaded room; brought him and his girlfriend, Dana Naone, against their will, to the party; and eventually stripped them of all their clothes, onlookers ignoring Naone's pleas for help and for someone to call the police.[57] The next day Trungpa asked Merwin and Naone to remain at the Seminary as either students or guests. They agreed to stay for several more weeks to hear the Vajrayana teachings (which centered around samaya[citation needed]), with Trungpa's promise that "there would be no more incidents," and Merwin and Naone's assertion that "it would be with no guarantees of obedience, trust, or personal devotion to him."[58] They left immediately after the last talk. In a 1977 letter to members of a Naropa class investigating the incident, Merwin concluded,
My feelings about Trungpa have been mixed from the start. Admiration, throughout, for his remarkable gifts; and reservations, which developed into profound misgivings, concerning some of his uses of them. I imagine, at least, that I've learned some things from him (though maybe not all of them were the things I was 'supposed' to learn) and some through him, and I'm grateful to him for those. I wouldn't encourage anyone to become a student of his. I wish him well.[59]
Author Jeffery Paine commented on this incident that "Seeing Merwin out of step with the rest, Trungpa could have asked him to leave, but decided it was kinder to shock him out of his aloofness."[60] However, he also notes the outrage felt in particular by poets such as Robert Bly and Kenneth Rexroth, who began calling Trungpa a fascist.[61]
Trungpa's choice of Westerner Ösel Tendzin as his dharma heir was controversial as Tendzin would be the first Western Tibetan Buddhist lineage holder and Vajra Regent. This was exacerbated by Tendzin's own behavior as lineage holder. Tendzin, while knowingly carrying HIV, was sexually involved with students, one of whom became infected and died.[62]