Also called Cetiyagiri. The later name of the Missaka mountain given on account of its many shrines. Devánampiyatissa built a vihára there - the second vihára in Ceylon - for Mahinda and those ordained under him (Mhv.xvi.12-17). The relics, obtained by Sumanasámanera from Asoka and from Sakka, were deposited there until they were needed. According to the Mahávamsa (Mhv.xxii.23ff) this fact was the occasion for the name. One of the eight saplings of the Sacred Bodhi-tree at Anurádhapura was planted in the drama on Cetiyagiri (Mhv.xix.62). Mahinda spent the last years of his life on Cetiyagiri and died there, and there his relics were enshrined (Mhv.xx.32, 45). Near the mountain was the village of Dváramandala (Mhv.xxiii.23). Kutakannatissa built an uposatha-hall on the mountain and planted a Bodhi-tree, while Bháti-kábhaya supplied food daily to one thousand monks dwelling there (Mhv.xxxiv.30f, 64), and Lańjakatissa had the vihára paved at a cost of one hundred thousand (Mhv.xxxiii.25). Mahádáthikamahánága made four gateways and a road round the mountain, and held the Giribhandapújá with great pomp and ceremony; it is said that in order that the people might approach the mountain with clean feet he spread carpets right up to it from the Kadamba River (Mhv.xxxiv.75ff). Kanirajánutissa had sixty monks of Cetiyapabbata put to death as traitors by flinging them into the cave called Kanira (Mhv.xxxv.11). Vasabha provided four thousand lamps to be lighted on Cetiyagiri (Mhv.xxxv.80), while Jetthatissa gave to the vihára the income derived from the Kálamattika Tank. (Mhv.xxxvi.130; see also Dpv.xv.69; xvii.90; xix.13, and Sp.i.82ff).
In the time of Kakusandha, Cetiyagiri was known as Devakúta, in that of Konágamana as Suvannakúta, and in that of Kassapa as Subhakúta (Sp.i.86f). The Dhammarucikas once occupied the Ambatthalavihára on Cetiyapabbata, it having been given to them by Dhátusena (Cv.xxxviii.75). Aggabodhi supplied a permanent supply of water for the bathing-tank called Nágasondi, on the top of Cetiyagiri (Cv.xlii.28; see Cv. Trs.i.68, n.8), while Aggabodhi III. gave to the vihára the village of Ambillapadara (Cv.xliv.122). Aggabodhi V. restored the ruined buildings of Cetiyapabbata at a cost of one hundred and twenty thousand pieces (Cv.xlviii.7), while the queen of Udaya I, built there the Kanthakacetiya, and her husband decorated the mountain with brightly coloured flags and streamers (Cv.xlix.23, 27). Sena I, gave to the monastery the income from the Kánavápi (Cv.l.72), and Sena II. Provided a hospital for the use of the monks there (Cv.li.73). Kassapa VI. built the Hadayunha Parivena and gifted it to the Dhammarucikas (Cv.lii.18). Parakkamabáhu I restored all the old buildings which had been destroyed and built sixty-four thúpas (Cv.lxxviii.108).
The Commentaries relate several anecdotes connected with Cetiyapabbata. Maliyadeva Thera recited there the Chachakka Sutta, and sixty listening bhikkhus became arahants (MA.ii.1064). Lomasanága Theca lived in the Padhánaghara in the Piyanguguhá there and overcame the cold he felt by meditating on the Lokantarikaniraya (MA.i.65). Cetiyapabbata was the residence of Kálabuddharakkhita, and King Saddhátissa spent some time there (MA.i.469f. See also Vsm.20, 64; DhSA.194, 200; AA.i.44). At the time that Fa Hsien came to Ceylon there were two thousand monks in Cetiyagiri, including a monk of great fame, called Dharmagupta (Giles: p.72).