The Three Vows
The practice of the nine vehicles involves vows, precepts, and commitments. There are many divisions to these, but, in essence, they fall under three sets of vows: 1.The Pratimoksa Vows of the Hinayana contain all the lay and monastic precepts of ethical conduct taught by the Buddha in the Vinaya. Discipline and strict maintenance of the vows protect the mind from conditions that generate negativity and emotional entanglements. 2. The Bodhisattva Vows of the Mahayana are embodied in the generation, cultivation, and preservation of bodhicitta. This vow is to dedicate all thoughts, words, and actions toward the benefit of others and to lead all beings to complete enlightenment. 3. The Samayas are the precepts and commitments of the Vajrayana. These formalize the all-important bonds with the guru, fellow disciples, and spiritual practice.
The various vehicles or pathways presented within the Buddhist teachings are often considered in terms of their philosophical views, meditative techniques and outward activities. The taking of vows, or samvara, or commitments, samaya, is primarily a means of regulating individual conduct or activity. Equally it is a means of securing a particular view or level of meditation.
All the schools of Tibetan Buddhism include teachings derived from all the three major stands of Indian Buddhism, the Hinayana, Mahayana, and Vajrayana. Therefore, varying traditions have sought to integrate and present vows or commitments as a unified system for the benefit of the practitioner. Within the Nyingma tradition, the best known and most influential work of this genre is the Ascertainment of the Three Vows, composed by Ngari Panchen Pema Wangyal (mnga’ ris paN chen pad+ma dbang rgyal; 1487-1543) and its commentary by Lochen Dharmashri (lo chen dharma shri; 1654-1717). They are both found in the Nyingma Kama, Volume 51.
