Mahaaraahulovaadasutta, Co and a cross reference.no 4.

We read in the Commentary to the Mahaaraahulovaada sutta:
<As to the words, ya.m ki~nci ruupa.m,
whatever are ruupas (material phenomena), this is explained in detail in the
Visuddhimagga, khandha niddesa. As to the words, n'eta.m mama, this is not
myself, this has been explained in the "Greater Discourse on the Elephant's
Footprint" (M 28).>
Cross-reference: In the "Greater Discourse on the Elephant's Footprint" the
four great Elements are explained in detail by Sariputta. First he teaches
the four noble Truths. All kusala dhammas are included in (come together in)
the four noble truths:
<eva kho aavuso ye keci kusalaa dhammaa sabbe te catusu
ariyasaccesusa'ngaha.m gacchanti>
He then explains what dukkha is, ending with: in short, the five khandhas of
clinging are dukkha.
<sa'nkhittena pa~nc' upaadaanakkhandhaa dukkhaa>
Sariputta explained in detail about the four great elements of earth, water,
fire and wind. They are the basis for all the other derived ruupas. For
example, colour could not arise alone, it has to be together with these four
great elements. And so it is with sound and all other ruupas. The elements
of earth (hardness or softness), fire (heat or cold) and wind (motion or
pressure) can be experienced by touch, not the element of water, cohesion
which cxan only be experienced through the mind. This sutta reminds us that
there is hardness (earth) in the body, but also outside. When we touch
hardness there is no difference, however, we do not like to hear this. We
find the body very special. Rahula was clinging so much to attaabhaava, but
he had to develop vipassanaa pa~n~naa, to realize that there is not the
whole body; that what we take for my body are only different elements which
fall away immediately. Sariputta spoke about the impermanence of outward
rupas in explaining about the calamities in nature. Evenso the rupas of the
body are impermanent, they fall away immediately.
As we have read in the Co to the Mahaaraahulovaada sutta:
<Therefore Rahula asked, " ruupa.m eva nu kho Bhagavaa, only materiality,
Lord? To Rahula occurred the methods of teaching (naya), because he heard,
materiality is not mine, this am I not, this is not myself. The Buddha said,
you ought to see all material phenomena with insight wisdom (vipassanaa
pa~n~naa). How should he practise with regard to feelings etc.?>
Rahula had to develop understanding not only of rupa, also of nama, of all
khandhas. When we take them all as a whole, there is the idea of a person.
Hearing is nama, a citta that experiences sound, it is not the rupa that is
sound, it is no the rupa that is earsense. Understanding this, not only by
reflection, but by direct understanding of the characteristics of the
elements as they appear one at a time must lead to detachment. Clinging to
the idea of "I, mine" can decrease. As we read in the Mahaarahulovaadasutta:
<pa.thavii-dhaatuyaa nibbindati, pa.thaviidhaatuyaa citta.m viraajeti.
One is disenchanted with the earth element and (so) becomes dispassionate
towards it.>
This can have a great impact upon our life. As is explained in the "Greater
Discourse on the Elephant's Footprint" (M 28):
< Ta~n-ce aavuso bhikku.m, pare akkosanti paribhaasanti rosenti vihesenti,
so eva.m pajaanaati: Upannaa kho me aya.m sotasamphassajaa dukkhaa vedanaa,
saa ca kho pa.ticca no appa.ticca, ki.m pa.ticca: phassa.m pa.ticca. So:
phasso anicco ti passati, vedanaa aniccaa ti passati, sa~n~naa aniccaa ti
passati, sa"nkhaaraa aniccaa ti passati, vi~n~naana.m aniccanti passati.>
(translation of Wheel 101) : So then if others abuse and scold and curse and
threaten a bhikkhu, he understands thus, "This painful feeling born of
ear-contact has arisen in me. That is dependent, not independent. Dependent
on what? Dependent on contact." Then he sees that contact is impermanent.."
the same for feeling, sa~n~naa, san"khaarakkhandha and vi~n~naa.na. We then
read:
< Tassa dhaataaramma.na.m-eva citta.m pakkhandati pasiidati santi.t.thati
adhimuccati>
And his mind enters into that very object (taking it just as an impersonal)
element, and acquires confidence, steadiness and decision (herein).
How true for daily life: what we hear or see can be disconcerting, be it
only a little or very much. Knowing that what we see or hear are just
conditioned elements reminds us of the true Dhamma. If equanimity does not
persist in the bhikkhu, he should arouse a sense of urgency (sa.mvega.m
aapajjati) as is stated in the sutta. A sense of urgency to develop right
understanding at this very moment.
We are bound to be distressed about an unpleasant experience or a loss, but
when we begin to develop pa~n~naa we can gradually learn from such an
experience. Sometimes, when there are conditions, we may even be glad and
full of confidence in the Triple Gem, as we also read in this sutta: < Tassa
ce aavuso bhikkhuno eva.m Buddha.m anussarato eva.m Dhamma.m anussarato
eva.m Sa"nga.m anussarato upekhaa kusalanissitaa sa.n.thaati, so tena
attamano hoti...>
But if, when a bhikkhu recollects the enlightened One, the Teaching and the
Community, equanimity with the beneficial (kusala dhamma) as its support,
becomes established in him, then he is satisfied (attamano, delighted ).

Sariputta also spoke here about the Buddha's Discourse on the "Parable of
the Saw": "Even if bandits brutally severed limb from limb with a
two-handled saw, he who entertained hate in his heart on that account would
not be one who carried out my teaching."
Sariputta explained the conditions for seeing, for the other
sense-cognitions and for the experiences through the mind-door, and he
explained that the five khandhas have arisen because of conditions. He
referred to the Dependent Origination, and he explained that clinging to the
five khandhas is the cause of dukkha, whereas the eradication of clinging is
the cessation of dukkha.
When we see how beneficial the Dhamma is, and how true, we can recollect the
Triple Gem with gratefulness and confidence.
Nina.
P.S. Pali is meant for reading aloud or reciting. We can try to recite some
passages. But most important: gradually learning to apply what the Sutta
teaches us here.