How did Chogyam Trungpa Rinpoche justify drinking alcohol? How did Chogyam Trungpa Rinpoche justify drinking alcohol? How did his students justify his drinking? Is it possible an enlightened being could or would drink alcohol if they had been physically injured and had serious chronic pain? Like Rinpoche had chronic physical pain? What about strong opiate pain killers?
Quoting from "Treasury of Precious Qualities" by Jigme Lingpa, with commentary by Longchen Yeshe Dorje, Kangyur Rinpoche, with a foreword by H.H. the Dalai Lama:


  Alcohol, the taking of which is a downfall according to the shravaka
  Pratimoksha and constitutes a fault in the bodhisattva discipline, is
  regarded in the Mantrayana as a substance of samaya that must
  always be present. The Guhyagarbha-tantra states:
  
  
    Meat and alcohol must not be lacking
    For they are substance of accomplishment,
    Food and drink, essences and fruits
    And all that is a pleasure to the senses.  
  
  
  and also:  
  
  
    In particular, it is improper for meat and alcohol to be lacking.  
  
  
  It is taught that such substances are to be enjoyed by yogis who,
  by means of the practice of the stages of generation and perfection,
  are able to overcome the power of their thoughts—which at first
  seem so solid and real but which at length appear as the very deity. In
  general, this refers to the aspirational deity, for those who are on the
  path of accumulation; to the deity of wind-mind, for those who are
  on the path of joining; to the deity of luminosity, for those who are
  on the path of seeing; to the deity of the united level of learning, for those who are on the path of meditation; and to the deity of the
  united level of the Dharmakaya and Rupakaya, for those who are
  on the path of no more learning.  
  
  Practitioners of the inner tantras of the Mantrayana act without
  dualistic clinging, in such a way as to support their view of the purity
  and equality of phenomena. Through the skillful means of the
  generation stage, their own aggregates and elements, the universe
  itself, and all the beings that inhabit it arise as the display of the deity,
  mantra, and mudra. Such practitioners bless the substances of the
  sacred feast, or tsok offering, transforming them into amrita. And
  when they enjoy them, the alcohol is no longer ordinary; neither is
  their attitude one of ordinary indulgence. Within this state of great
  purity and equality, their perceptions are transmuted and they
  experience themselves as the deity and the alcohol as amrita. In such
  circumstances, yogis and yoginis are allowed to consume alcohol.
  They do not cling, out of self-interest, to ethical precepts concerning
  what is to be adopted or abandoned, regarding them as truly existent
  and immutable values, and they are not attached to their self-image as
  bhikshus and bhikshunis. Neither do they cling to the notion of
  altruistic generosity in the relative, materialistic sense, clinging to the
  idea of being Bodhisattvas. Yogis and yoginis who are thus allowed to
  partake of alcohol are not like Shravakas, who must repudiate desire
  because they have no means whereby defilements and sensual
  pleasures may be harnessed on the spiritual path. Neither are such
  practitioners like ordinary people, who, in the grip of negativity,
  accumulate actions that propel them into samsaric existence. Through
  the profound yogas of generation and perfection, all perceptions are
  transmuted. All appearances become the infinite mandala of deities.
  The samaya substances, alcohol and so forth, are enjoyed as amrita,
  and for that reason they may be consumed. Not only is no fault
  committed but merit increases, for yogis and yoginis who enjoy such
  samaya substances are in fact making offerings to the Three Jewels
  and the Yidam deity. It is thus that their accumulation of merit and
  their development of spiritual qualities are enhanced far more
  intensely than if they were to make offerings to the Sangha—the
  Sangha, that is, composed of monks and nuns confined to the
  pratimoksha discipline, or of ordained Bodhisattvas who strive for the
  sake of others but who as yet lack the view of purity and equality.