Śrāvakayāna (Sanskrit: श्रावकयान; Pali: सावकयान; traditional Chinese: 聲聞乘; ; pinyin: Shēngwén Chéng; Vietnamese: Thanh văn giác) is one of the three yānas known to Indian Buddhism. It translates literally as the "vehicle of listeners [i.e. disciples]". Historically it was the most common term used by Mahāyāna Buddhist texts to describe one hypothetical path to enlightenment. Śrāvakayāna is the path that meets the goals of an Arhat—an individual who achieves liberation as a result of listening to the teachings (or following a lineage) of a Samyaksaṃbuddha. A Buddha who achieved enlightenment through Śrāvakayāna is called a Śrāvakabuddha, as distinguished from a Samyaksaṃbuddha or pratyekabuddha.
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👉 Śrāvakayāna in the context of Sutrayana
Sūtrayāna (Sanskrit: सूत्रयान) is the Indo-Tibetan three-fold classification of yanas. A yana is a Buddhist mode of practice that leads to the realization of emptiness. The three yanas of the Sutrayana are Sravakayana or Pratyekabuddhayana, Mahayana, and Vajrayana. The third yana, Vajrayana, comprises Tantrayana and Dzogchen.
Most often, Sūtrayāna is a classification used in the Vajrayāna to refer to the vehicles of Śrāvakayānana and Mahāyāna, based on the sutras, as a whole. In this context, Sūtrayāna is also known as the causal vehicle, as the six Paramita, thirty-seven factors of enlightenment, ethical and intellectual disciplines and a variety of methods are practiced as causes for achieving the final result. Buddhahood emerges as the result when all such causes are complete. Vajrayāna, vehicle based on Mahāyāna, and on the sutras as well as on the tantras, is also known as the resultant vehicle because the path is not based only on establishing the cause, but identifying directly with the fruition — the fundamentally pure essence of mind, or Buddha-nature.
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Śrāvakayāna in the context of Five precepts
The five precepts (Sanskrit: pañcaśīla; Pali: pañcasīla) or five rules of training (Sanskrit: pañcaśikṣapada; Pali: pañcasikkhapada) is the most important system of morality for Buddhist lay people. They constitute the basic code of ethics to be respected by lay followers of Buddhism. The precepts are commitments to abstain from killing living beings, stealing, sexual misconduct, lying and intoxication. Within the Buddhist doctrine, they are meant to develop mind and character to make progress on the path to enlightenment. They are sometimes referred to as the Śrāvakayāna precepts in the Mahāyāna tradition, contrasting them with the bodhisattva precepts. The five precepts form the basis of several parts of Buddhist doctrine, both lay and monastic. With regard to their fundamental role in Buddhist ethics, they have been compared with the Ten Commandments in Abrahamic religions or the ethical codes of Confucianism. The precepts have been connected with utilitarianist, deontological and virtue approaches to ethics, though by 2017, such categorization by western terminology had mostly been abandoned by scholars. The precepts have been compared with human rights because of their universal nature, and some scholars argue they can complement the concept of human rights.
The five precepts were common to the religious milieu of 6th-century BCE India, but the Buddha's focus on awareness through the fifth precept was unique. As shown in Early Buddhist Texts, the precepts grew to be more important, and finally became a condition for membership of the Buddhist religion. When Buddhism spread to different places and people, the role of the precepts began to vary. In countries where Buddhism had to compete with other religions, such as China, the ritual of undertaking the five precepts developed into an initiation ceremony to become a Buddhist layperson. On the other hand, in countries with little competition from other religions, such as Thailand, the ceremony has had little relation to the rite of becoming Buddhist, as many people are presumed Buddhist from birth.