Dear Upāsaka,
It seems that there was an error when the copying of the manuscripts which lead to the opposite statements in the Khuddakapāṭha and commentary and the Dīgha-nikāya subbcommentary. In the past copying was done by one person reading and the other writing it by ear. This error is explained in the Abhinava-ṭikā and the error in the present day Khuddakapāṭha commentary is removed. (“Visūkabbhūtā dassanā cā”ti etena avisūkabhūtassa pana gītassa savanaṁ kadāci vaṭṭatīti dasseti. Tathā hi vuttaṁ Paramatthajotikāya Khuddakapāṭhaṭṭhakathāya “Dhammūpasaṁhitaṁpi cettha gītaṁ na vaṭṭati, gītūpasaṁhito pana Dhammo vaṭṭatī”ti (Khu·Pā·Aṭṭha· Pacchimapañcasikkhāpadavaṇṇanā) katthaci pana na-kāraviparīyāyena pāṭho dissati. - The phrase “Visūkabhūtā dassanā cā” suggests that listening to a song that is not visūka sometimes be permissible. This is clarified in the Paramatthajotikā, the commentary on the Khuddakapāṭha, where it is stated: ““Dhammūpasaṁhitaṁpi cettha gītaṁ na vaṭṭati, gītūpasaṁhito pana Dhammo vaṭṭati” (Khuddakapāṭha Commentary, Explanation of the Last Five Training Rules). In some instances, however, the text appears with the opposite meaning, where the negative particle is changed (na-kāraviparīyāyena).)
I quote the Abhinava-ṭikā of the dhīgha-nikāya as this is explained in more detail who is allowed to listen to these kinds of songs. It clearly states that this is for the people who have not taken the precepts. If someone has taken the precepts and listens to songs of this kind the precept will be broken. (I belive that some people may have misinterpreted the idea in the commentary, that the commentary is encouraging the people who have taken the precepts to listen to these kinds of songs. The subcommenatator had to explain this in detail). However, it does not encourage any form of akusala. (Yañca Sakkapañhasuttavaṇṇāyaṁ sevitabbāsevitabbasaddaṁ niddharantena “yaṁ pana atthaniśsitaṁ dhammanissitaṁ kumbhadāsigītaṁpi suṇantassa pasādo vā uppajjati, nibbidā vā saṇṭhāti, evarūpo saddo sevitabbo”ti (Dī·Ni·Aṭṭha·2.365) vuttaṁ, taṁ asamādānasikkhāpadassa sevitabbatāmattapariyāyena vuttaṁ. Samādānasikkhāpadassa hi evarūpaṁ suṇantassa sikkhāpadasaṁvaraṁ bhijjati gītasaddabhāvato”ti veditabbaṁ. - The explanation in the commentary on the Sakkapañhasutta regarding the sounds which should not be followed and not which states, “If, when hearing a sound that is dependent on meaning or dependent on the Dhamma—even if it is a song sung by a female slave (carrying pots)—faith arises or disenchantment is established, such a sound is to be cultivated” (Dīgha Nikāya Commentary 2.365), refers to sound which can be listened by a person who has taken precepts. The precepts will be broken for a person when these kinds of songs are listened because these are musical sounds. )
The Ruṇṇa Sutta which you have quoted here was preached because of the Chabbaggiya monks sang, danceed and laughed. These activities are akusala.
Further, there are stories of Arahantas in our Buddha’s time where they paid respect to the previous Buddhas by music (sadda-pūjā).
- After the Parinibbāna of the Buddha named Atthadassī, it is mentioned in the Ekāsaniya Thera Apadāna that a deity king named Varuṇa, gathered all his musical instruments along with his retinue and went to the Bodhi tree of that Buddha. There, he performed a grand offering to the Bodhi tree through instrumental music, dance, and song. From that time onward, he experienced happiness within the realms of gods and humans throughout the cycle of saṃsāra, until he finally entered the Buddha’s dispensation, renounced the world, and attained arahantship. (Therāpadānapāḷi (paṭhamo bhāgo) Ekāsaniyattheraapadānaṃ-Mahāparivāravaggo 31-39)
- It is mentioned in the Ekasaṅkhiyatthera Apadāna that great merit was gained by worshiping the Bodhi tree of Vipassī Buddha through the offering by blowing the conch shell. (Therāpadānapāḷi (dutiyo bhāgo) Ekasaṅkhiyattheraapadānaṃ – Ekavihārivagga 13-25).
- In the Buddhupaṭṭhākatthera Apadāna, it is stated that offering by blowing the conch shell to Vipassī Buddha and attending to him daily brought immense blessings… (Therāpadānapāḷi (paṭhamo bhāgo) Buddhupaṭṭhākattheraapadānaṃ – Sudhāvaggo 56-60).
Even these offerings made them accumulate wholesome kamma; by seeing their resultants, he always encouraged the practice of dhamma (paṭipatti-pūjā). We can see this in the Mahāparinibbāna sutta (DN 16) where the deities were offering him with flowers, songs and music.
“26. The Pair of Sal Trees
Then the Buddha said to Ānanda, “Come, Ānanda, let’s go to the far shore of the Golden River, and on to the sal forest of the Mallas at Upavattana near Kusinārā.” Known today as Kushinagar, it is a popular site for pilgrims, with many ancient stupas, Buddha images, and a peaceful park for meditation.
“Yes, sir,” Ānanda replied. And that’s where they went. Then the Buddha addressed Ānanda, “Please, Ānanda, set up a cot for me between the twin sal trees, with my head to the north. I am tired and will lie down.”
“Yes, sir,” replied Ānanda, and did as he was asked. And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware. Normally when the Buddha lies down, his mind is focused on getting up. But now he knows that he will not rise again.
Now at that time the twin sal trees were in full blossom with flowers out of season. They sprinkled and bestrewed the Realized One’s body in honor of the Realized One. And the flowers of the heavenly Flame Tree fell from the sky, and they too sprinkled and bestrewed the Realized One’s body in honor of the Realized One. And heavenly sandalwood powder fell from the sky, and it too sprinkled and bestrewed the Realized One’s body in honor of the Realized One. And heavenly music played in midair in honor of the Realized One. And heavenly choirs sang in midair in honor of the Realized One.
Then the Buddha pointed out to Ānanda what was happening, adding: “That’s not the full extent of how the Realized One is honored, respected, revered, venerated, and esteemed. Any monk or nun or male or female lay follower who practices in line with the teachings, practicing properly, living in line with the teachings—they honor, respect, revere, venerate, and esteem the Realized One with the highest honor. So Ānanda, you should train like this: ‘We shall practice in line with the teachings, practicing properly, living in line with the teaching.’” This kind of narrative elevation is characteristic of the Buddha’s teaching. He did not try to deny or eliminate any belief in the miraculous, or in the power of devotion, but rather to show that such things were of limited worth compared with practice.
We must understand by refering to many contexts. Just one or two will not do. Never in these explanations are the commentary encouraging the practitioners to conduct Akusala.