A Manual of Buddhist Historical Traditions (Saddhamma-Sangaha) An Old and Rare Book

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The Saddhamma-Samgaha which is a non canonical Pali work of a later date has been edited in Roman characters for the first time by N. Saddhananda of Ceylon and published in the Journal of the Pali Text Society for the year 1890. This work, as its title suggests, is a compendium of the traditional history of Buddhism. Its colophon mentions that the book was compiled by thera Dhammakitti of Ceylon at a great monastery called Lankarama built by the great king Paramaraja.

The Saddhamma-Samgaha presents us with a bare outline of ecclesiastical and literary history of Buddhism drawn upon traditional materials. It is a historical record of the part played by Buddhism in Ceylon. The historical value of this work is enhanced by the inclusion of the account of two Buddhist Councils held in Ceylon during the reigns of Devanampiyatissa and Vattagamini. As regards the three earlier Councils held in India, its account differs materially in some respects from those found in the Vinayacullavagga, in the commentaries of Buddhaghosa, and in two earlier Pali chronicles, the Dipavamsa and the Mahavomsa. This work also preserves very faithful records of the various Buddhist establishments of Ceylon, and it also contains important data for the chronology of Buddhist kings of India and Ceylon. A careful study of this book will surely give us glimpses into the history of Ceylon and her connection with India. After the third Buddhist Council was over, Buddhist missioneries were sent by thera Moggaliputtatissa to different countries for the propagation of Buddhism. It was during the reign of Devanampiyatissa that thera Mahinda at the instance of thera Moggaliputtatissa went to Ceylon and with the kings' help and protection introduced Buddhism into the island of Lanka. In this island the order of bhikkhuņis was first established by Theri Sanghamitta who went to Ceylon with the Bo-tree and converted the Queen Anula with her many female companions. The account, however, is wholly based upon the Maha- vamsa. This book briefly deals with Buddha- ghosa's life and his visit to Ceylon during the time of Mahanama admittedly on the basis of the Culavamsa. The only new point recorded is that Buddhaghosa met Buddhadatta on his way to Ceylon. The author does not seem to be aware of the fact that Buddhaghosa himself states in the colophon of his Vinaya Commentary that he undertook and completed this work during the 21st year of the reign of king Siripala of Ceylon.