Does Fear Still Exist After the Eradication of Self-View?

After cutting off the view of self, one attains certain liberating merits and benefits. The extent of these liberating merits and benefits varies according to each individual's level of realization. These so-called liberating merits manifest as a reduction and lessening of attachment to the physical body, the mental feelings and thoughts of the five aggregates. One becomes more accepting of many matters and less prone to dwelling on them, especially when supported by meditative concentration, where attachment becomes even lighter and fainter. This also depends on the depth of wisdom in cutting off the view of self and the level of meditative concentration, which differs for each person.

However, when encountering significant events, fear may still arise, though upon later reflection, it lessens. For third and fourth-stage practitioners (Srotāpanna and Sakṛdāgāmin), this fear is very light. Yet, it is impossible to be entirely without fear. For instance, even Arhats who have attained the fourth fruit (Arahant) and are in the presence of the Buddha would run away if a drunken elephant charged towards them. Why do those who have severed self-clinging at the fourth fruit still fear a drunken elephant? It is because they have not realized the Tathagatagarbha. They still regard the body of the five aggregates as real and suffering as real, merely recognizing that these constantly arise, cease, and change beyond their control. They have not realized the principle that the illusory nature of the five aggregates is a manifestation of the Tathagatagarbha. Therefore, they still harbor fear. If they were Arhats with complete liberation (Ubhatobhāgavimukta), supported by profound meditative concentration, they would be without fear, abiding in greater peace and ease.

A bodhisattva at the eighth stage (Acalā) would not experience the slightest trace of fear. Even a bodhisattva at the fourth stage (Arcismati) would likely be free from fear. Bodhisattvas at the fourth stage and above have not only severed self-clinging but also eliminated a portion of clinging to dharmas (phenomena). They have realized the profound Tathagatagarbha, possess the four dhyānas and eight samāpattis, and understand that all dharmas are illusory appearances, not truly existent. They know that the body of the five aggregates is entirely empty and illusory, being nothing but the Tathagatagarbha. Because the Śrāvaka Arhats have not realized the Tathagatagarbha, they still perceive the five aggregates as real within the world. Consequently, they enter nirvana to escape suffering. The fruits attained in the Śrāvaka vehicle and the Mahayana vehicle differ greatly in level. The Dharma realized by the Śrāvaka vehicle is not ultimate, whereas the Mahayana Dharma penetrates to the fundamental source of the mind, being the ultimate Dharma. Therefore, a Stream-enterer (Srotāpanna) who has cut off the view of self may still experience fear regarding certain significant matters because the attachment to the body cannot be severed too thoroughly, and the issue of clinging to dharmas remains.