Pūraṇa (). She was regularly targeted for rape by her fellow ascetics, however. Mahākāśyapa pitied her and persuaded her to become ordained as a Buddhist bhikṣunī instead. Nevertheless, she was still harassed often, but now only when going outside. Since this happened when Bhadra went out in villages to obtain alms, Mahākāśyapa requested the Buddha's permission to daily give half of the alms food he had gained to her, so she did not need to go out anymore. His actions came under criticism, however, from a group of monks called the Group of Six, as well as Sthūlanandā. Although these monastics were known for their misbehavior, Clarke thinks their criticism was probably indicative of "the general monastic ambivalence toward those of an ascetic bent". Writing about Sthūlanandā, Ohnuma says that Sthūlanandā went against the idea of detachment and renunciation as generally advocated in early Buddhist monasticism, which is why she hated Mahākāśyapa and Bhadra. She expressed criticism of Mahākāśyapa often, even when he did not act with typical ascetic detachment. Regardless, Mahākāśyapa continued to guide his former wife and she attained arhat () afterwards. In a poem attributed to her, she praises her ex-husband's gifts, shared vision of the truth and spiritual friendship. Mahākāśyapa did not mention her in his poems, though. Mahākāśyapa was sometimes consulted by other leading monks on points of doctrine. After some teachers from non-Buddhist sects asked the elder Śāriputra about the unanswered questions, he consulted with Mahākāśyapa as to why the Buddha had never given an answer to these questions. At another occasion, Śāriputra consulted him about developing efforts in the practice of Buddhist teachings. Mahākāśyapa was also Śroṇa-Koṭikarṇa's () teacher and friend of the family, and later his upādhyāya (). He taught the Aṭṭhakavagga to him, and later Śroṇa became well known for the recitation of it. Another aspect of Mahākāśyapa's role as teacher was his compassion for the poor. Numerous accounts describe how he went out of his way to give impoverished donors the chance to give to him and support him in his livelihood. Such donors would typically provide him with secondhand food, which in the culture of Brahminism at the time was considered impure. By receiving food from these donors, Mahākāśyapa was considered a field of merit for them, or, in other words, an opportunity for them to make merit and "vanquish their bad karma". In one case, he sought out