Buddhist References about Space and Time What are the Buddhist references which deal with:


space and
time


Primary sources from the Tripitaka or secondary and tertiary sources with proper citations are also welcome.
The Sutta that I referred to in my earlier comment was:
(S.22.46.) Dutiya-aniccasuttam


Savatthinidanam.  “Rupam, bhikkhave, aniccam.  Yadaniccam tam dukkham; yam dukkham tadanatta; yadanatta tam ‘netam mama, nesohamasmi, na meso atta’ti evametam yathabhutam sammappabbaya datthabbam.  Vedana anicca…sabba anicca…savkhara anicca…vibbanam aniccam.  Yadaniccam tam dukkham; yam dukkham tadanatta; yadanatta tam ‘netam mama, nesohamasmi, na meso atta’ti evametam yathabhutam sammappabbaya datthabbam’.

“Evametam (CS:pg.2.38) yathabhutam sammappabbaya passato pubbantanuditthiyo na honti.  Pubbantanuditthinam asati, (S.22.46./III,46.) aparantanuditthiyo na honti.  Aparantanuditthinam asati, thamaso § paramaso na hoti.  Thamase § paramase asati rupasmim…vedanaya sabbaya…savkharesu…vibbanasmim cittam virajjati vimuccati anupadaya asavehi.  Vimuttatta thitam.  Thitatta santusitam.  Santusitatta na paritassati.  Aparitassam paccattabbeva parinibbayati.  ‘Khina jati, vusitam brahmacariyam

Thus seeing it as it is with correct wisdom, the views
about the prior limit do not become, the views about the
prior limit not being, the views about the posterior limit do
not become, the views about the posterior limit not being,
obstinate misconstruing does not become, obstinate
misconstruing not being, his mind turns away from form,
feeling, notion, volitional compositions, consciousness, and
is liberated from the cankers by not grasping.

(Evam etam yathabhutam sammappaññaya passato pubbantanuditthiyo na honti,
pubbantanuditthinam asati aparantanuditthiyo na honti,
aparantanuditthinam asati thamaso paramaso na hoti, thamase
paramase asati rupasmim vedanaya saññaya sankharesu
viññanasmim cittam virajjati vimuccati anupadaya asavehi).

&quot;But, Kaccana, let the past be, let the future be (titthatu
pubbanto titthatu aparanto, literally: let the prior limit be,
let the posterior limit be). Let there come an intelligent
man, guileless, honest, straight, and I instruct him, if he
follows my instruction, he will before long know by himself,
see by himself.&quot; MN, II, 44 (80), MA, 209, 787b-c.
The above Pali &quot;titthatu pubbanto titthatu aparanto&quot;
(literally: let the prior limit be, let the posterior limit
be) can also be understood as: put down the past, put down
the future, drop the past, drop the future, leave them alone,
don't touch them. The Buddhist path is unloading, whereas
all concerns about the past and future are loading. So to
put down all those extraneous concerns and to concentrate
on meditation is how views, frameworks or whatever else can
be set aside temporarily, until they can be set aside
definitively, with no remainder, at arhatship.
The Buddhist ideal is to leave the past and the future to
themselves and live strictly in the present instead. The
Buddha is told of the monk Sthaviraka who dwells alone
(eka-vihari), has him called up and tells him: When the
past is cut, the future is let go of, and lust and
passion (chanda-raga) for present existential states
(atta-bhava-patilabha) are well controlled, then the
dwelling alone is perfect in details. SN, II, 283 (21,
10), SA, 1071, 278.
Whether rebirth is factually true or not, it is not a
matter of concern to the Buddhist cultivator, who would
rather shed past and future and pay attention to what
happens in the present.