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You claim that momentariness was taught by the Buddha. Please show us this teaching.

You shouldn't chase after the past
or place expectations on the future.
What is past
is left behind.
The future
is as yet unreached.
Whatever quality is present
you clearly see right there,
right there.
Not taken in,
unshaken,
that's how you develop the heart.

MN 131 "And what is the development of concentration that, when developed & pursued, leads to mindfulness & alertness? There is the case where feelings are known to the monk as they arise, known as they persist, known as they subside. Perceptions are known to him as they arise, known as they persist, known as they subside. Thoughts are known to him as they arise, known as they persist, known as they subside. This is the development of concentration that, when developed & pursued, leads to mindfulness & alertness.

"And what is the development of concentration that, when developed & pursued, leads to the ending of the effluents? There is the case where a monk remains focused on arising & falling away with reference to the five clinging-aggregates: 'Such is form, such its origination, such its passing away. Such is feeling, such its origination, such its passing away. Such is perception, such its origination, such its passing away. Such are fabrications, such their origination, such their passing away. Such is consciousness, such its origination, such its disappearance.' This is the development of concentration that, when developed & pursued, leads to the ending of the effluents.

AN 4.41
It would be better for the uninstructed run-of-the-mill person to hold to the body composed of the four great elements, rather than the mind, as the self. Why is that? Because this body composed of the four great elements is seen standing for a year, two years, three, four, five, ten, twenty, thirty, forty, fifty, a hundred years or more. But what's called 'mind,' 'intellect' or 'consciousness' by day and by night arises as one thing and ceases as another. Just as a monkey, swinging through a forest wilderness, grabs a branch. Letting go of it, it grabs another branch. Letting go of that, it grabs another one. Letting go of that, it grabs another one. In the same way, what's called 'mind,' 'intellect' or 'consciousness' by day and by night arises as one thing and ceases as another.

Assutavā Sutta: Uninstructed




If anyone were to say, 'Consciousness at the eye is the self,' that wouldn't be tenable. The arising & falling away of consciousness at the eye is discerned.

If anyone were to say, ''Consciousness at the ear is the self,' that wouldn't be tenable...

"If anyone were to say, 'Consciousness at the nose is the self,' that wouldn't be tenable...

"If anyone were to say, 'Consciousness at the tongue is the self,' that wouldn't be tenable...

"If anyone were to say, ''Consciousness at the body is the self,' that wouldn't be tenable...

"If anyone were to say, 'Consciousness at theintellect is the self,' that wouldn't be tenable. The arising & falling away of consciousness at the intellect are discerned.

Chachakka Sutta: The Six Sextets



Form is like a glob of foam, floating down this Ganges River;
feeling, a bubble, to appear & disappear on the water
perception, a mirage, of the hot season, shimmering;
fabrications, a banana tree, with not sapwood, let alone heartwood;
consciousness, a magic trick, a magician or magician's apprentice were to display —
this has been taught
by the Kinsman of the Sun.
However you observe them,
appropriately examine them,
they're empty, void
to whoever sees them
appropriately.

Phena Sutta: Foam



The world in general, Kaccaayana, inclines to two views, to existence or to non-existence. But for him who, with the highest wisdom, sees the uprising of the world as it really is, 'non-existence of the world' does not apply, and for him who, with highest wisdom, sees the passing away of the world as it really is, 'existence of the world' does not apply.

He knows without doubt or hesitation that whatever arises is merely dukkha, that what passes away is merely dukkha and such knowledge is his own, not depending on anyone else.

This, Kaccaayana, is what constitutes right view.

SN 12.15