Buddha Abhidhamma - Ultimate Science - BuddhaNet

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the five aggregates of existence as a person or as “I”. This belief
is clearly the outcome of the attachment (taõhà) to oneself.
Those, who practise the canine or bovine morality or other
futile practices such as sleeping on thorns, are actually doing so
for the betterment of their ‘selves’ out of the attachment to their
‘selves’.
Thus the causal relation that taõhà conditions the arising of
upàdàna is well justified.
9 Upàdàna-paccaya Bhavo
Upàdàna conditions bhava to arise or bhava arises as a consequence
of upàdàna.
‘Upàdàna’ here means the four graspings – kàmupàdàna,
diññhupàdàna, sãlabbatupàdàna and attavàdupàdàna – as described
in the eighth causal relation.
“Bhava” literally means “becoming” or “existence”. But here
it means the ‘kamma-bhava” as well as the “upapatti-bhava”.
Kamma-bhava means the rebirth-producing kamma. It
includes all the wholesome and unwholesome deeds (kamma)
performed in this life. To be more specific, it includes the 29
cetanàs associated with 17 lokiya-kusala cittas and 12 akusala cittas.
It is the same as saïkhàra which is explained in the first causal
relation. The only difference between saïkhàra and kamma-bhava
is that the former pertains to the past and the latter to the present.
Kamma-bhava is the active kamma-process of becoming
whereas upapatti-bhava is the passive kamma-resultant process,
the so-called ‘rebirth-process’. In essence, upapatti-bhava stands
for 32 lokiya-vipàka cittas, their associated 35 cetasikas and 18
kammaja råpas. Note that these essential elements are the same
as those symbolised by “vi¤¤àõa” and “nàma-råpa” in the second
and third causal relations.