  One point with which Sapaṇ opens the Three Vows provides an elegant paradigm for what he means by the title’s “Clear Differentiation” of the three vows, or  codes.[11]  It is a case where Tibetans of his day have “mixed” the Disciples’ vows with the Great Vehicle’s bodhisattva vows. Now, it is clear that Tibetans undertaking monastic vows had commonly paired the oral recitation that constitutes the adoption of monastic vows with a mental component, the generation of a Great Vehicle intention called bodhicitta—the altruistic desire to achieve Buddhahood in order to save all beings from   suffering.[12]  Sapaṇ voices no complaint about this pairing of mental and physical actions, but he rejects a mistaken conclusion about the duration of the vows that some of his contemporaries apparently derived from it.