The conventional way that we speak of time is, in terms of the three temporal periods: past, present, and future (atīta, paccuppanna, anāgata). In EBTs, present is noted as paccuppanna which literally means “arised from a cause”.
In modern physics time also plays a central role, yet psychological time is not identical to the physicist’s notion of time. Psychologically we are very clear about the distinction between the past and the future.
In discussing the Buddhist concept of reality or experience, the notion of temporality is used to give a complete accounting of our experiential process that later led to the development of khanavāda. According to khanavāda, between birth and death we live in momentariness.
rūpassa kho, āvuso, uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati
Reverend, the arising of form is evident, its vanishing is evident, and change while persisting is evident (Ānandasutta).
Therefore, a state of persisting is not evident. However, conceptually the arising and vanishing process is devided into three parts in khanavada.
In addition philosophers belonging to the Buddhist school of Sarvāstivāda believed in the real existence of past and future dhammas (Buddhist Sects in India). Both Madyamika and Teravāda traitions deny this concept. According to their teachings, past is no longer exists, and the future is yet to come where present dependently arises.
What’s past is left behind;
Yadatītaṃ pahīnaṃ taṃ,
the future has not arrived;
What is time in buddhist perspective? Is it an absolute (paramatta)?
Is time travel possible?