Buddha Abhidhamma - Ultimate Science - BuddhaNet

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the five-objects, and essentially it is lobha present in the eight
lobha-måla cittas.
So we see that both the cause (taõhà) and the effect (kàmupàdàna)
respectively stand for lobha. How can lobha be the cause
as well as the effect? The explanation is fourfold:
1 Taõhà is weaker than kàmupàdàna in intensity. When we
see a beautiful object, first a weak attachment in the
form of taõhà arises. When we think over and over how
exceptionally beautiful the object is, the attachment
grows stronger and stronger until it becomes intensive
craving or firm grasping which is kàmupàdàna.
2 Other commentators have the view that the desire to
get an object is taõhà and the strong attachment or firm
grasping which develops after getting the object is
kàmupàdàna.
3 Furthermore, taõhà is the opposite of appicchatà (frugality)
whereas kàmupàdàna is the opposite of santuññhità
(contentment).
4 Taõhà is the cause of suffering encountered in acquiring
wealth whereas kàmupàdàna is the cause of suffering
encountered in guarding the wealth.
Thus it is appropriate to say that kàmupàdàna arises as a
consequence of taõhà.
We have to explain further how the remaining three
graspings arise as the results of taõhà. These graspings are: diññhupàdàna
(clinging to false views), sãlabbatupàdàna (clinging to
canine and bovine morality) and attavàdupàdàna (clinging to the
‘atta’ or ‘soul’ theory).
The clinging to the theory that “atta” or “I” exists is synonymous
with “sakkàya-diññhi” which is “personality-belief” taking