ce ▁criticism ▁of ▁the ▁L esser ▁Ve h icle ▁by ▁the ▁[ M ah ā y ā na ] ▁is ▁not ▁supported ▁by ▁our ▁texts ." ▁Williams ▁states ▁that ▁while ▁evidence ▁of ▁conflict ▁is ▁present ▁in ▁some ▁cases , ▁there ▁is ▁also ▁substantial ▁evidence ▁demonstr ating ▁peace ful ▁co ex istence ▁between ▁the ▁two ▁trad itions . ▁ ▁Mah ā y ā na ▁members ▁of ▁the ▁early ▁Buddh ist ▁schools ▁ ▁Although ▁the ▁ 1 8 – 2 0 ▁early ▁Buddh ist ▁schools ▁are ▁sometimes ▁lo os ely ▁class ified ▁as ▁H ī n ay ā na ▁in ▁modern ▁times , ▁this ▁is ▁not ▁necessarily ▁accurate . ▁There ▁is ▁no ▁evidence ▁that ▁Mah ā y ā na ▁ever ▁referred ▁to ▁a ▁separate ▁formal ▁school ▁of ▁Buddh ism ▁but ▁rather ▁as ▁a ▁certain ▁set ▁of ▁ide als , ▁and ▁later ▁do ctr ines . ▁Paul ▁Williams ▁has ▁also ▁noted ▁that ▁the ▁Mah ā y ā na ▁never ▁had ▁nor ▁ever ▁attempted ▁to ▁have ▁a ▁separate ▁vin aya ▁or ▁ord ination ▁line age ▁from ▁the ▁early ▁Buddh ist ▁schools , ▁and ▁therefore ▁b h ik ṣ us ▁and ▁b h ik ṣ u ṇ ī s ▁ad her ing ▁to ▁the ▁Mah ā y ā na ▁formally ▁ad her es ▁to ▁the ▁vin aya ▁of ▁an ▁early ▁school . ▁This ▁continues ▁today ▁with ▁the ▁D harm agu pt aka ▁ord ination ▁line age ▁in ▁East ▁Asia ▁and ▁the ▁M ū las ar v ā st iv ā da ▁ord ination ▁line age ▁in ▁Tib et