tiply observances or to dogmatize, every sutta indicates
that he was a man of exceptional authority and decision; what he has
laid down he has laid down; there is no compulsion or punishment, no vow
of obedience or _sacrificium intellectus_; but it is equally clear that
there is no place in the order for those who in great or small think
differently from the master.

In shepherding his flock he had the assistance of his senior disciples.
Of these the most important were Sariputta and Moggallana, both of them
Brahmans who left their original teacher Sanjaya to join him at the
outset of his ministry. Sariputta[358] enjoyed his confidence so fully
that he acted as his representative and gave authoritative expositions
of doctrine. The Buddha even compared him to the eldest son of an
Emperor who assists his father in the government. But both he and
Moggallana died before their master and thus did not labour
independently. Another important disciple Upali survived him and
probably contributed materially to the codification of the Vinaya.
Anuruddha and Ananda, both of them Sakyas, are also frequently
mentioned, especially the latter who became his personal attendant[359]
and figures in the account of his illness and death as the beloved
disciple to whom his last instructions were committed. These two
together with four other young Sakya nobles and Upali joined the order
twenty-five years before Gotama's death and perhaps formed an inner
circle of trusted relatives, though we have no reason to think there was
any friction between them and Brahmans like Sariputta. Upali is said to
have been barber of the Sakyas. It is not easy to say what his social
status may have been, but it probably did not preclude intimacy.

The Buddha was frequently occupied with maintaining peace and order
among his disciples. Though the profession of a monk excluded worldly
advancement, it was held in great esteem and was hence adopted by
ambitious and quarrelsome men who had no true vocation. The troubles
which arose in the Sangha are often ascribed in the Vinaya to the
Chabbaggiyas, six brethren who became celebrated in tradition as spirits
of mischief and who are evidently made the peg on which these old
monkish anecdotes are hung. As a rule the intervention of the Buddha was
sufficient to restore peace, but one passage[360] indicates resistance
to his authority. The brethren quarrelled so often that the people said
it was a public scandal. The Budd