à ÂrÃÂvakayÃÂna (; ; ) is one of the three yÃÂnas known to Indian Buddhism. It translates literally as the "vehicle of listeners [i.e. disciples]". Historically it was the most common term used by MahÃÂyÃÂna Buddhist texts to describe one hypothetical path to enlightenment. à ÂrÃÂvakayÃÂna is the path that meets the goals of an ArhatâÂÂan individual who achieves liberation as a result of listening to the teachings (or following a lineage) of a Samyaksaá¹Âbuddha. A Buddha who achieved enlightenment through à ÂrÃÂvakayÃÂna is called a à ÂrÃÂvakabuddha, as distinguished from a Samyaksaá¹Âbuddha or pratyekabuddha.
Isabelle Onians asserts that although "the MahÃÂyÃÂna ... very occasionally referred contemptuously to earlier Buddhism as the HinayÃÂna, the Inferior Way," "the preponderance of this name in the secondary literature is far out of proportion to occurrences in the Indian texts." She notes that the term à ÂrÃÂvakayÃÂna was "the more politically correct and much more usual" term used by MahÃÂyÃÂnists. "HënayÃÂna" (the "lesser vehicle"), however, was used to include both à ÂrÃÂvakayÃÂna and PratyekabuddhayÃÂna in contrast to the MahÃÂyÃÂna.
At least some of the early Buddhist schools used the concept of three vehicles including à ÂrÃÂvakayÃÂna. For example, the VaibhÃÂá¹£ika SarvÃÂstivÃÂdins are known to have employed the outlook of Buddhist practice as consisting of the Three Vehicles:
The Dharmaguptakas regarded the path of a à ÂrÃÂvaka (à ÂrÃÂvakayÃÂna) and the path of a bodhisattva (bodhisattvayÃÂna) to be separate. One of their tenets reads, "The Buddha and those of the Two Vehicles, although they have one and the same liberation, have followed different noble paths."
In the 4th century MahÃÂyÃÂna abhidharma work Abhidharmasamuccaya, Asaá¹ ga describes those who follow the à ÂrÃÂvaka Vehicle (Skt. à ÂrÃÂvakayanika). These people are described as having weak faculties, following the à ÂrÃÂvaka Dharma, utilizing the à ÂrÃÂvaka Piá¹Âaka, being set on their own liberation, and cultivating detachment in order to attain liberation. While those in the Pratyekabuddha Vehicle (Skt. pratyekabuddhayÃÂnika) are portrayed as also utilizing the à ÂrÃÂvaka Piá¹Âaka, they are said to have medium faculties, to follow the Pratyekabuddha Dharma, and to be set on their own personal enlightenment. Finally, those in the MahÃÂyÃÂna (Skt. mahÃÂyÃÂnika) are portrayed as utilizing the Bodhisattva Piá¹Âaka, as having sharp faculties, following the Bodhisattva Dharma, and set on the perfection and liberation of all beings, and the attainment of complete enlightenment.
In the work written by Gampopa (1074-1153 C.E.), "The Jewel Ornament of Liberation, The Wish-fulfilling Gem of the Noble Teachings", the âÂÂPratyekabuddha familyâ are described as those who fear samsara and yearn to reach nirvana, but have little compassionate activity, benefiting other beings.
They cling to the idea that the unsullied meditative absorption they experience is Nirvana, when it's more like an island to find rest on the way to their actual goal. Rather than feel discouraged, the Buddha taught the à Âravakabuddha and Pratyekabuddha paths for rest and recuperation. After finding rest, they are encouraged and awakened by the Buddha's body speech and mind to reach final Nirvana. Inspired by the Buddha, they then cultivate Bodhicitta and practice the Bodhisattva path.
SÃÂvakabuddha is a Pali term (equivalent to Sanskrit: ), used rarely in Theravada Buddhism, to refer to an enlightened disciple of a Buddha. SÃÂvaka means "one who hears"; a person who follows the path to enlightenment by means of hearing the instructions of others. Lay persons, who take special vows, are called sÃÂvakas. Such enlightened disciples obtained by hearing the dhamma as initially taught by a sammasambuddha. A SÃÂvakabuddha is distinguished from a Sammasambuddha and a Paccekabuddha. The standard designation for such a person is "arhat".
Buddhas are supposed to reach by their own efforts and insights. A SÃÂvakabuddha might also lead others to enlightenment, but cannot teach the dhamma in a time or world where it has been forgotten, because they depend upon a tradition that stretches back to a Sammasambuddha.
The term SÃÂvakabuddha is used in Theravadin commentaries but does not occur in the scriptures of the PÃÂli Canon.