 One can see how the impossibility of change, coupled with the doctrine of impermanence, served to prove that all things persisted for only a moment. Vasubandhu certainly shared this view, and he drew upon the premises of impermanence and the impossibility of change to establish momentariness in his own works. Yet, as von Rospatt (1995) has shown, Vasubandhu added a new twist to the argument. What he added was that things must self-destruct, for destruction cannot be caused. And why not? Because a cause and a result are real entities, and the ostensible object of a destruction is a non-existent. How, he asks, can a non-existent be a result?