Rebirth and the Western Buddhist - Khamkoo

70 Rebirth and the Western Buddhist
ence, that the aggregates of the intermediate existence are
abandoned at the same moment as they are taken up.
However, the Sammatiyas, Sarvastivadins, Sautrantikas,
Piirvasailas (a later Mahasanghika school) and later
Mahisasakas maintained there was an intermediate existence.l20
Vasubandhu gives an extensive account in the
commentary to Abhidharma-kosaP 6 and Asailga continued
this tradition, in Abhidharma-samuccaya 127 and the
Yogiiciira-bhumi. Tsongkhapa's account in the Lam rim
chen mo 128 is based on these three works. Several sutras
support them, which their opponents can explain away
only by altering the text or by nonsensical interpretations.
For example, three conditions necessary for conception
are taught: union of the parents, fertility of the
mother, and the presence of a "Gandharva/ i.e. a being
in the intermediate state. The Theravadins distort this
into a superstitious and essentially unBuddhist theory
by interpreting the Gandharva as a sort of deity "said to
preside over child-conception."129
Vasubandhu describes the intermediate being thus130:
Because it has the same thrower, it has
The form of the coming living existence,
That is, th' existence before [the next] death
And later than the moment of birth.
It is seen by its peers, with the pure divine eye,
And is karmically possessed of magical powers.
Its faculties are complete, it's unobstructed,
Can't be diverted, and feeds on smells.
One whose mind is perverted goes
To his place of migration through lustfulness.
Others, desiring a smell or abode.
The hell being, with his feet above.
The intermediate existence is a preliminary to the coming
birth, which has already been karmically "thrown" at the