English
Therefore, the total, even with a small excess, is treated as if it were not in excess, just as it is said, "half a month has passed," even when five days more than half a month have passed, similar to the saying, "eighty-two sections of conduct" sometimes being "eighty sections of conduct." Similarly, a total, even with a small deficiency, is treated as if it were not deficient, just as it is said, "one and a half months remain," even when five days less than one and a half months remain. This is like the saying in the Satipaṭṭhāna Vibhaṅga Commentary (Vibha. Aṭṭha. 356), "the recitation should be done for six months," even when it is half a month less than six months. There, for each of the four fives and two sixes, such as the skin-pentad, the recitation is done for five days in forward order, five days in reverse order, five days in forward and reverse order; and similarly, with the preceding fives and sixes, five days in forward order, five days in reverse order, and five days in forward and reverse order. Thus, by reciting for three separate five-day periods and three combined five-day periods, the recitation is to be done for six months. There, in the three fives and two sixes, such as the kidney-pentad, by reciting separately and combined with the lower ones, five full months are obtained by means of five fives. But in the skin-pentad, there are only three separate five-day periods, which amounts to only half a month. Thus, five and a half months are obtained. This being the case, just as there, even when the month is less than half a month When a recitation is limited by a break, six months are the limit. The taking of six months was done to prevent the recitation, being limited, from going into the seventh month or other months, not to show that the recitation occurs throughout the entire six months. Similarly here, when time is limited by months, even if five days are less, a month and a half is the limit. The taking of "a month and a half remains" was done to prevent the time, being limited, from going into the second month or other months. Thus, the meaning here should be understood. Otherwise, there would arise a contradiction among the statements of the commentaries. Or, that the Blessed One's body was cremated on the pyre for only one day, should be taken as the intention of the minor reciters. If this is so, when seven days of joyful celebration had passed since the Parinibbāna, on the eighth day, having cremated the Blessed One's body on the pyre, and thereafter for seven days they performed relic worship, then half a month has passed, and a month and a half of summer remains. Indeed, in the Pāli of the Parinibbāna Suttanta, the seven days of cremation on the pyre are not mentioned, only two weeks are mentioned. However, having examined it, whatever is pleasing should be taken. Or in some other way, so that there is no contradiction, the reason should be sought. What has been said by someone here: "In 'half a month has passed,' one day is missing. That first day is called the day of commotion, therefore it is not included here." That is not good, because in the Pāli of the Parinibbāna Suttanta, the week is mentioned starting from the first day, and in the commentary, three weeks are included along with the day of Parinibbāna. For thus, with three weeks included along with the day of Parinibbāna, the fifth day of the bright half of Jeṭṭhamūla becomes the twenty-first day. Here, in "seven days of joyful celebration," "joyful celebration" means having repeatedly praised the object of emotion, having sung songs connected with impermanence, playing in the manner of worship. They play beautifully, that is noble play. Or, it is noble in the sense of accomplishing one's own and others' welfare, playing by repeatedly extolling the object of spiritual urgency for them, is noble play, meaning, a play-activity that does not conflict with future welfare, due to generating great merit. And here, because it was done in part as noble play in the previous week, those days became known as noble play days. But especially, they engaged in noble play only on the days of relic worship. And therefore, in the Pāli text of the Mahāparinibbāna Suttanta – ‘‘Then the Mallas of Kusinārā, having made a fence of spears and surrounded it with a rampart of bows around the Buddha's body in the assembly hall for seven days, honored, respected, esteemed, and worshipped him with dances, songs, music, garlands, and perfumes.’’ (Dī. Ni. 2.235). In its commentary (Dī. Ni. Aṭṭha. 2.235) it is said – ‘‘Why did they do this? In the two previous weeks, while making arrangements for the monastic community's standing and sitting places, and preparing food and drinks, they did not find an opportunity for noble play. Then it occurred to them: ‘This week we will engage in noble play. There is indeed a possibility that someone, knowing our negligence, might come and take the relics. Therefore, we will play while setting up a guard.’ That is why they did this.’’ Therefore, it should be understood that noble play was especially on the days of relic worship. And because those days were for relic worship, they became known as ‘‘relic worship days,’’ thus it is said, ‘‘and on the seven relic worship days.’’ Upakaṭṭhā means near. Vassūpanāyikā means that in which they approach the rains. Ekaṃ maggaṃ gato means, having wandered on tour, he went by one path to gladden the great multitude. Thus, it should be understood that Elder Anuruddha and others also, having wandered on tour in various countries, went gladdening the great multitude. ‘‘Yena Sāvatthi, tena cārikaṃ pakkāmī’’ means, where Sāvatthi was, there he set out on tour; or, in whichever direction Sāvatthi was to be gone to, in that direction. This means he set out on a journey in that direction. Therein: in that Sāvatthī. Sudanti: merely an particle. Connected with impermanence, etc.: meaning, proceeding in the manner of "all formations are impermanent," and so on. Because the latent defilement of craving was not eradicated, by kamma created by ignorance and craving, he generates, he brings forth, an individual existence consisting of the five aggregates in the states of becoming, destinations, stations, and abodes of beings— that is jano (people). He generates defilements, he generated, he will generate— that is jano. A great jano is mahājano (multitude). That mahājano, meaning, the bahujana (many people). Having comforted: having consoled. Having opened the door of the Perfumed Chamber: it should be understood that he worshipped the Perfumed Chamber, as it was a shrine for use, and then opened its door. Therefore, in the Dīgha Nikāya Commentary, it is said, "having worshipped the Perfumed Chamber." Withered garlands and refuse: withered garland-refuse. Having placed it in its proper place: meaning, without exceeding the place where it was originally, he placed it right where it was. He performed all the duties to be done at the time of the Blessed One's presence: this is said with reference to the duties to be done in the dwelling. And while doing so, at the times of sweeping the bathing hall, providing water, and so on, he went to the Perfumed Chamber and lamented, saying, "Is this not, Blessed One, your bathing time? This is the time for teaching Dhamma. This is the time for admonishing the bhikkhus. This is the time for lying down in the lion's posture. This is the time for washing your face," and so on. Then a certain deity admonished him, saying, "Venerable Ānanda, how will you comfort others while you are lamenting like this?" His heart, being stirred by her words, he composed himself and drank a purgative with milk to soothe his body, which had an excess of humors due to much standing and sitting since the Parinibbāna of the Tathāgata. Now, showing that, it says, "Then the Elder." A body with an excess of humors: a body with accumulated phlegm and other humors. To soothe: to satisfy. On the second day: from the day he was admonished by the deity. "Jetav or on the second day from the day of entering the monastery. They say, "on the second day." That by which one purges is a purgative. Milk made effective by medicine is a purgative. Thus, milk-purgative. Referring to which: referring to which medicinal drink. Subha, due to the beauty of his limbs, was beautiful. Thus, he was named Subha, the young man. The young man sent: Having heard, "The Teacher has attained final Nibbāna. It is said that Elder Ānanda has come, taking his bowl and robe. And a great crowd is approaching to see him." And having thought, "If I go to the monastery, I cannot easily exchange greetings or listen to a Dhamma talk in the midst of the crowd. I will see him when he comes to my house and easily exchange greetings. And I have one doubt; I will ask him about that too." Thus, the young man was sent by Subha, the young man. He said this: Elder Ānanda said this, "It is not the time," and so on. It is not the time: it is not the proper time to go today. If he asks, "Why?" he says, "I have today," and so on. A little medicine: a small amount of medicine. Indeed, this word "matta" (little) means "small," as in "a little sacrifice of comfort," and so on. On the second day: on the second day from the day of drinking the milk-purgative. By Elder Cetaka: named "Cetaka" because he was born in the Cetiya country. Questioned by Subha, the young man: Having thought, "Are the doctrines in which Lord Gotama established this world destroyed after his passing? Or do they endure? If they endure, Ānanda will know. Come, let me ask him." Thus, having thought, "Of which doctrines, good Ānanda, was that Lord Gotama an expounder? And in which did he encourage, settle, and establish this populace? Of which doctrines, good Ānanda, was that Lord Gotama an expounder?" And so on (Dī. Ni. 1.448), questioned by Subha, the young man. Then the Elder, presenting the three Piṭakas,