more specific idea of pro- and anti-bhikṣunī stances. Pāli scholar Rune Johansson (1918–1981) argued that the events surrounding Mahākāśyapa, Ānanda and the bhikṣunīs prove that in Buddhism, enlightened disciples can still be seen to make mistakes. Going against this, however, Buddhist studies scholar Bhikkhu Analayo hypothesizes that Mahākāśyapa chose to teach Ānanda to abandon favoritism and left the bhikṣunīs for Ānanda himself to deal with. Teacher and mentor Pāli texts state that the Buddha regarded Mahākāśyapa as his equal in exhorting monks to lead active and zealous lives, and the Buddha praised him for his capacity to instill faith in lay people by teaching. Karaluvinna believes that the Buddha may have been grooming Mahākāśyapa for his later role as leader of the saṃgha. In the Saṃyutta discourses featuring Mahākāśyapa in the Pāli and its Chinese parallels, Mahākāśyapa is raised as an example of teaching doctrine from a pure and compassionate intention. Religion scholar Shayne Clarke argues that the aloof and austere ascetic as he is presented in most texts does not provide a complete picture. Anālayo notes that he did take an active concern in community matters, spent time teaching doctrine and persuaded fellow monastics to practice asceticism. This is also shown in his role as leader of the First Council. The Sanskrit Mahākarmavibhaṅga states that Mahākāśyapa carried out important teaching work, and was able to bring Buddhism to the people in the northwest, starting with Avanti. However, because of his stern tone of teaching and his being selective in people to teach, his teaching style came under criticism by other monks and bhikṣunīs: he was not popular, especially among bhikṣunīs. This caused him to gradually withdraw from teaching, Anālayo argues. Such an ideal of an enlightened disciple with ascetic values, as depicted in Mahākāśyapa and in a more extreme form in the disciple Bakkula, could reflect sentiments and inclinations among some groups of early Buddhists. Clarke argues that the image of Mahākāśyapa as a detached ascetic was the way he was "branded" by the early Buddhists to the public in general. Studying Mūlasarvāstivāda texts of monastic discipline, Clarke points out that there is also an "in-house" perspective on Mahākāśyapa, which shows that he interacted with his former wife turned bhikṣunī frequently to mentor her. Shortly after Mahākāśyapa became ordained under the Buddha, he met his former wife Bhadra, who had joined an order of naked ascetics led by Nirgrantha