What is the concept of momentariness (kshanbhangvad)? Do you think that the argument of arthakriyakaritva can establish kshanbhangvad

Q: What is the concept of momentariness (kshanbhangvad)? Do you think that the argument of arthakriyakaritva can establish kshanbhangvad

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The concept of momentariness, or kshanabhangavada, is a fundamental doctrine in Buddhist philosophy, especially within the Abhidharma and Madhyamaka schools. It posits that all phenomena are transient, existing only for a single moment before they perish. According to this view, everything that exists is momentary, arising and passing away instantaneously, with no underlying, permanent substance or essence. This doctrine directly challenges the idea of an enduring self or stable essence, proposing instead that existence is a continuous process of impermanence.

Concept of Momentariness (Kshanabhangavada)

  1. Doctrine of Impermanence:
  • Kshanabhangavada extends the Buddhist notion of anitya (impermanence), arguing that all entities, whether physical or mental, exist only momentarily. Every object or phenomenon arises due to causes and conditions, exists for an instant, and then ceases, giving rise to a new phenomenon in its place.
  • This concept not only applies to physical objects but also to mental states, emotions, thoughts, and even the self. Under kshanabhangavada, there is no persisting essence that continues from one moment to the next; instead, each new moment is a distinct occurrence.
  1. Rejection of a Permanent Self or Essence:
  • In kshanabhangavada, the notion of a permanent, unchanging self is considered an illusion. The self is seen as a series of momentary, interconnected phenomena that create the appearance of continuity but are, in fact, constantly changing.
  • This view also extends to all objects and entities in the world, as there is no enduring substance underlying them. Each phenomenon is a result of momentary causes and effects, with no stable identity persisting over time.
  1. Relation to Dependent Origination:
  • Momentariness is closely tied to the doctrine of dependent origination (pratityasamutpada), which posits that all things arise in dependence upon conditions. Since phenomena are interdependent, their existence is conditional and momentary, ceasing as soon as their supporting conditions change.

Arthakriyakaritva and Its Relation to Kshanabhangavada

Arthakriyakaritva, or causal efficacy, is the principle that a phenomenon is real if it has the capacity to produce an effect. In other words, the test for something’s existence is whether it can accomplish a specific function or purpose.

  1. Establishing Momentariness through Causal Efficacy:
  • Proponents of kshanabhangavada argue that a phenomenon can perform its function (i.e., produce an effect) only if it exists for a single moment. For example, a match lights a fire in an instant, demonstrating its causal power only in that moment of ignition. If it persisted over time without changing, it would lose the capacity to create a new effect.
  • Since everything that exists is defined by its causal efficacy, and this efficacy is only demonstrable in a single moment, the argument suggests that phenomena must be momentary. If objects or mental states were permanent, they could not produce effects since they would lack the necessary transformation that allows cause and effect to occur.
  1. Criticism and Challenges:
  • Critics argue that causal efficacy alone cannot establish momentariness. They point out that it’s possible to observe continuity in causal relations over time, which seems to suggest persistence rather than momentary existence. For example, a pot holding water maintains its function over several moments, which appears to challenge the strict momentariness proposed by kshanabhangavada.
  • Others argue that if everything were truly momentary, then continuity in perception and memory would be inexplicable. In response, Buddhists clarify that what appears as continuity is, in fact, a rapid succession of momentary events, each contributing to an illusory sense of persistence.
  1. Comparison to Non-Buddhist Views:
  • Non-Buddhist Indian philosophers, like the Nyaya and Vedanta schools, argue for a more enduring substance or essence that underlies transient qualities. They contend that causal efficacy does not require momentariness; rather, it can occur in a stable entity that persists and changes only in accidental qualities.
  • In response, Buddhists maintain that only momentary entities can engage in causation without creating contradictions. They argue that if something were permanent, it would be immutable and could not interact dynamically with the world to produce effects.

Critical Evaluation

Arthakriyakaritva provides a strong argument for kshanabhangavada by emphasizing that reality is defined by the capacity to produce effects, a capacity that is inherently dynamic and momentary. However, it raises significant philosophical challenges:

  1. Illusion of Continuity:
  • While kshanabhangavada and arthakriyakaritva explain causal efficacy in terms of momentary existence, they rely on the assumption that continuity is illusory. However, explaining the experience of continuity and memory as mere illusions is philosophically unsatisfactory to some, as it challenges everyday intuitions about persistence and identity.
  1. Challenge of Persistence and Identity:
  • If everything is momentary, personal identity over time becomes difficult to account for, as each moment is entirely separate from the next. Critics argue that this undermines moral accountability, as the “self” that performed a past action would be entirely distinct from the present self, challenging ideas of karmic justice and continuity.
  1. Reliance on Arthakriyakaritva Alone:
  • The concept of causal efficacy as proof of momentariness may be seen as insufficient on its own. Opponents argue that causal efficacy does not necessarily imply momentariness; stable entities can also produce effects over time. For example, the consistent functioning of a pot over a period seems to counter the idea that only momentary entities can have causal power.

Conclusion

The concept of kshanabhangavada offers a radical view of existence that emphasizes the transient and ever-changing nature of reality, challenging ideas of permanence and essence. Arthakriyakaritva, or causal efficacy, provides a compelling argument in support of momentariness by asserting that only momentary entities can truly cause effects. However, while arthakriyakaritva lends strong support to kshanabhangavada, it does not completely settle debates on continuity, personal identity, and the nature of causal relations. The doctrine of momentariness remains a powerful yet contentious element of Buddhist metaphysics, illustrating a deep and nuanced inquiry into the nature of reality and existence.

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