Self is paññatti. It is not grasping. Also, we choose to be mahāvihāra theravāda buddhist because we want to get all security.

Self is paññatti. It is not grasping. Grasping arise to attach/to cling khandha and paññatti, that are grasping's object. But paññatti never arise, so self never begin or end. Similarly, when you dream. The dreaming-mind is real and arising. But it's object never arise and never vanish, just an imagination of mind. So, self is not real.
Furthermore, for aggregates and grasping, in next life, is already taught that still arise until an ignorant and a craving still is not destroyed by arahanta's enlightenment . Because, there is a future-clinging-aggregate, and that clinging will try (kamma-bhava, kamma-becoming) to have (before death=get new thing, after death=rebirth) that future-clinging-aggregate. So in Khandhasutta taught:

"Whatever form — past, future (form-clinging-aggregate), or present; internal or external; blatant or subtle; common or sublime; far or near — is clingable, offers sustenance, and is accompanied with mental fermentation: That is called the form clinging-aggregate.

And Paṭiccasamuppāda taught:

From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth.

Furthermore, we choose to be mahāvihāra theravāda buddhist (because we using mahāvihāra's tipitaka) because we want to have anytime and anywhere security by make every possible protection to protect every of your future self from every possible insecure. If you still lazy to protect your self from next life/rebirth (by making sure you [five aggregates] must never arise anymore), you are not mahāvihāra theravāda buddhist practitioner. Also, you never understand throughout the theravāda-tipitaka's concept.