was travelling with a large following of young monks who appeared untrained and who had built up a bad reputation. According to the early texts, Ānanda's role in founding the bhikṣunī (nun) order made him popular with the bhikṣunīs. Ānanda often taught them, often encouraged women to ordain, and when he was criticized by Mahākāśyapa, several bhikṣunīs tried to defend him. Another time, shortly after the passing away of the Buddha, Mahākāśyapa gave a teaching to bhikṣunīs in the presence of Ānanda, to which one bhikṣunī, called Sthūlanandā (), responded by criticizing Mahākāśyapa. She felt it inappropriate that Mahākāśyapa should teach in Ānanda's presence, whom she thought of as the superior monk. Mahākāśyapa asked whether Ānanda agreed with her, but he dismissed her as a foolish woman. Then Mahākāśyapa proceeded to have Ānanda admit that the Buddha publicly had acknowledged Mahākāśyapa for numerous attainments. Sri Lankan scholar Karaluvinna hypothesizes that Mahākāśyapa did this to dispel doubts about his role as leader of the saṃgha (; monastic community). In a similar event, Mahākāśyapa reprimanded Ānanda for not taking responsibility for his pupils. In this case, Sthūlanandā heavily criticized Mahākāśyapa for doing so, and accused him in a hateful rush for having been an adherent of a non-Buddhist religious sect. In some accounts, she even undressed herself in front of him to insult him. He tried to convince her that he was a legitimate disciple of the Buddha but to no avail. Shortly after, she left the nun's life and, in some accounts, died and was reborn in hell. According to Indologist Oskar von Hinüber, Ānanda's pro-bhikṣunī attitude may well be the reason why there was frequent dispute between Ānanda and Mahākāśyapa. Disputes that eventually led Mahākāśyapa to charge Ānanda with several offenses during the First Buddhist Council, and possibly caused two factions in the saṃgha to emerge, connected with these two disciples. In general, Mahākāśyapa was known for his aloofness and love of solitude. But as a teacher, he was a stern mentor who held himself and his fellow renunciates against high standards. He was considered worthy of reverence, but also a sharp critic who impressed upon others that respect to him was due. Compared to Ānanda, he was much colder and stricter, but also more impartial and detached, and religion scholar Reiko Ohnuma argues that these broad differences in character explain the events between Mahākāśyapa and Ānanda better than the