All branches of Buddhism fall under Mahayana and Hinayana. There is no third vehicle (yana). To be a Hinayana practitioner, the first requisite is having unshakable renunciation—complete distaste for worldly fulfillments and whole-hearted pursuit of liberation from samsara. Do we have such resolution? If not, we would not qualify as Hinayana practitioners.

Mahayana practitioners, on the other hand, must have undaunted bodhicitta and be willing to serve the needs of others unselfishly and unconditionally. Can we do that? If not, we would not be deemed Mahayana practitioners either.

~ Depicted from THE RIGHT VIEW : The Three Supreme

Some people may think of themselves as practitioners of Mahayana, Pure Land, Zen or Vajrayana, but never Hinayana practitioners. And they feel complacent, what with Mahayana being the supreme vehicle and Vajrayana simply outstanding, whereas Hinayana not being particularly profound. However, please carefully examine each one’s own motivation. Perhaps we will be ashamed to find that we are not even up to the standards of Hinayana practitioners.

~ Depicted from THE RIGHT VIEW : The Three Supreme

The law of cause and effect works on infallible principles. For example, seeds of rice will yield only rice, not barley. Similarly, if a practice is not what leads to enlightenment, how can it yield the fruit of such? Many people think that if they regularly read scriptures such as the Diamond Sutra, the Thirty-Five Buddhas Repentance Ritual, the Practices and Vows of the Bodhisattva Samantabhadra, the Heart Sutra, etc., they are no doubt Buddhist practitioners. Actually, that may not necessarily be the case. While recitation of sutras is definitely a good thing to do, and the Buddha also praised its merit, motivation still matters greatly. If the motivation is not right, all will be wrong, and vice versa. That is, one can never do wrong with the right kind of motivation.

~ Depicted from THE RIGHT VIEW : The Three Supreme

Many people have read the Heart Sutra and may even have recited it. According to the Heart Sutra, there is no eye, ear, nose, tongue, and body. Although in life no one would deny the existence of the eye, ear, etc., the ultimate conclusion in Buddhism is that all phenomena are illusory. We just have not realized it yet.

~ Depicted from ARE U READY FOR HAPPINESS : The Significance of Buddhist Philosophy Today

Firstly, Buddhism teaches two types of truth — relative truth and ultimate truth. The word "truth" is used in both cases to indicate they are both real.

What is real? As an example, all the appearances in a dream are not real to a person who is awake; however, they are very real to a person in the midst of a dream, just as the experiences in life are very real to a person during the day. Similarly, a practitioner and a non-practitioner see this world differently. However, each thinks the world he or she lives in is real.

~ Depicted from ARE U READY FOR HAPPINESS : The Significance of Buddhist Philosophy Today

Many people have heard the teaching of the Three Supreme Methods before, but that is not enough. To actually practice it is the most crucial. In my opinion, there is no need to hear more teachings if a teaching cannot be put into practice. One should learn to apply faithfully one teaching at a time. Like walking, one only needs to see clearly some ten meters or so of the road ahead in order to move steadily forward. Conversely, knowing the condition of the road a hundred or even a thousand miles ahead but staying put at the starting point would be completely useless.

Presently, there are many empowerments and teachings given on Dzogchen and Vajrayana Buddhism; there are also many people who claim they want to practice Dzogchen and receive empowerments. However, serious practitioners of impermanence and bodhicitta are few and far between. This is why we never see progress. We are true practitioners only if we earnestly undertake basic practices like impermanence and suffering. At that point, our worldview will be entirely different; however difficult or harsh life’s circumstances, there will be nothing we cannot think through and accept.

~ Depicted from THE FOUR SEALS OF DHARMA : All Composite Phenomena are Impermanence

Why is the concept of impermanence most sacred? By reflecting on continuous impermanence, we develop the motivation to practice. When our practice becomes lax, just thinking about impermanence — in life and in all worldly things — generates a strong desire to practice. If we practice momentary impermanence, it will be the basis for realization of no-self. This is because what is perceived to be “I” cannot exist when change is happening moment to moment. The realization of emptiness and no-self will come after a period of practice. Therefore, we must practice impermanence, and with practice, attain progress.

~ Depicted from THE FOUR SEALS OF DHARMA : All Composite Phenomena are Impermanence

The clarity of the mind is likened to an ocean surface which is completely still — without sound, waves or ripples, it is calm and peaceful and seemingly empty of time and space.

~ Depicted from THE PAPER TIGER : Suffering is Just a Paper Tiger