Ask what monks vow and the answer usually given is poverty, chastity and obedience. That triad is real, it is the standard formula for the mendicant and clerical orders from the thirteenth century onward, and it is not what the oldest western rule asks for.
Benedict asks for three things and only one of them overlaps. A monk vows stability, meaning that he will remain in this house with these people and not move on when they become tiresome; obedience; and conversatio morum suorum, a phrase that has resisted translation for fifteen hundred years and is usually rendered as fidelity to the monastic way of life. Poverty and celibacy are assumed by the rule rather than promised in it. The difference is not pedantic. Stability is the vow that distinguishes a Benedictine from a friar, whose whole point is mobility, and communities that keep it produce a very particular kind of institution: one that is stuck with itself.
Catholic law now distinguishes solemn from simple vows and temporary from perpetual profession, with a period of temporary vows preceding any lifelong commitment. Dispensation from perpetual vows is possible and is granted.
Jain initiation goes the other way and removes every mitigation. The five great vows are the same five restraints a devout layperson observes in limited form, taken here without exemption: non-violence extended to the smallest organisms, truth, non-stealing, celibacy, and non-attachment. Initiation includes the plucking out of the hair by hand rather than shaving, which is understood as the first practical test of the equanimity the rest of the life requires.
The most striking absence is in Islam and Judaism. Neither developed monasticism, and Islam has a well-known saying to the effect that there is none in it. Sufi orders, which are sometimes described as monastic, involve neither celibacy nor withdrawal from ordinary work for most of their members, and the comparison misleads more than it clarifies.