The doctrine was not present in the earliest discourses of the Buddha, which were more pragmatic about change. It emerged as a systematic theory during the and was later refined by prominent scholars such as Vasubandhu , Dignāga , and Dharmakīrti .
: Buddhist logicians argued that only momentary things are real because real existence requires the ability to produce an effect. A permanent, unchanging entity would be causally inert and therefore non-existent. Historical Development The Buddhist doctrine of momentariness: A surve...
: Nothing is static; the universe perishes and is "re-created" every instant. The doctrine was not present in the earliest
: Instead of objects enduring over time, existence is seen as a rapid succession of discrete, momentary entities. A permanent, unchanging entity would be causally inert
: Later incorporated momentariness through commentaries like Buddhaghosa’s Visuddhimagga , particularly to explain how karma continues across the threshold of death. Philosophical and Ethical Implications
The doctrine serves as a vital tool for . By realizing that the "self" is not a permanent soul but a collection of momentary physical and mental aggregates ( skandhas ), practitioners can dismantle the attachments that lead to suffering ( dukkha ). Description Kṣaṇa
The "no-self" doctrine supported by momentariness, denying an unchanging core in beings. Criticisms from Rival Schools