Buddhists advise against "me and mine" does that include times? Buddhists advise against "me and mine" does that include times? Do Buddhists really talk about "my" future past and present? 

If so, what are the nature of those times? Specifically: will "my" present always be "my" past?



I'm just asking because I'm trying to work out if there's any reason to believe that, if this will be "my" past, will "I" then exist in the future.



It's often said that impermanence is the Buddha self. Could that be one answer: and why believe it?
These are covered in the:


15 Wrong / Right Views
16 Doubts
108 thought-courses motivated by craving mentioned in this answer


15 Wrong / Right Views


  Let go of the past
  
  “How, bhikshus, does one pursue the past?
  
  (1) One seeks delight there, thinking: ‘I had such form in the past.’
  
  (2) One seeks delight there, thinking: ‘I had such feeling in the past.’
  
  (3) One seeks delight there, thinking: ‘I had such perception in the past.’
  
  (4) One seeks delight there, thinking: ‘I had such formations in the past.’
  
  (5) One seeks delight there, thinking: ‘I had such consciousness in the past.’
  
  This is how, bhikshus, one pursue the past.
  
  And how, bhikshus, does one not pursue the past?
  
  (1) One does not seek delight there, thinking, ‘I had such form in the past.’
  
  (2) One does not seek delight there, thinking: ‘I had such feeling in the past.’
  
  (3) One does not seek delight there, thinking: ‘I had such perception in the past.’
  
  (4) One does not seek delight there, thinking: ‘I had such formations in the past.’
  
  (5) One does not seek delight there, thinking: ‘I had such consciousness in the past.’
  
  This is how, bhikshus, one does not pursue the past.
  
  Let go of the future
  
  And how, bhikshus, does one hold fond hope for the future?
  
  (6) One seeks delight there thinking, ‘May I have such form in the future.’
  
  (7) One seeks delight there, thinking: ‘May I have such feelings in the future.’
  
  (8) One seeks delight there, thinking: ‘May I have such perception in the future.’
  
  (9) One seeks delight there, thinking: ‘May I have such formations in the future’
  
  (10) One seeks delight there, thinking: ‘May I have such consciousness in the future.’
  
  This is how, bhikshus, one holds fond hope of the future.
  
  And how, bhikshus, does one not hold fond hope for the future?
  
  (6) One does not seek delight there, thinking, ‘May I have such form in the future.’
  
  (7) One does not seek delight there, thinking: ‘May I have such feelings in the future.’
  
  (8) One does not seek delight there, thinking: ‘May I have such perception in the future.’
  
  (9) One does not seek delight there, thinking: ‘May I have such formations in the future’
  
  (10) One does not seek delight there, thinking: ‘May I have such consciousness in the future.’
  
  This is how, bhikshus, one does not hold fond hope of the future.
  
  Let go of the present
  
  And how, bhikshus, is one dragged along [distracted] by each present state as it arises?
  
  (11) Here, bhikshus, an untaught ordinary person, who has no regard for the noble ones and is unskilled and undisciplined in their Dharma, who has no regard for true persons and is unskilled and undisciplined in their Dharma,
  
  regards 
  - form as self, or 
  - self as possessed of form, or 
  - form as in self, or 
  - self as in form.
  
  (12) He regards 
  
  
  feeling as self, or 
  self as possessed of feeling, or 
  feeling as in self, or 
  self as in feeling.
  
  
  (13) He regards 
  
  
  perception as self, or 
  self as possessed of perception, or 
  perception as in self, or 
  self as in perception.
  
  
  (14) He regards 
  
  
  formations as self, or 
  self as possessed of formations, or 
  formations as in self, or 
  self as in formations.
  
  
  (15) He regards 
  
  
  consciousness as self, or 
  self as possessed of consciousness, or 
  consciousness as in self, or 
  self as in consciousness.
  
  
  This is how, bhikshus, one is dragged along [distracted] by each present state as it arises.
  
  And how, bhikshus, is one not dragged along [undistracted] by each present state as it arises?
  
  (11) Here, bhikshus, a well-taught noble disciple, who has regard for the noble ones and is skilled and disciplined in their Dharma, who has regard for true persons and is skilled and disciplined in their Dharma,
  
  does not regard 
  
  
  form as self,
  nor self as possessed of form,
  nor form as in self,
  nor self as in form.
  
  
  (12) He does not regard 
  
  
  feeling as self,
  nor self as possessed of feeling,
  nor feeling as in self,
  nor self as in feeling.
  
  
  (13) He does not regard 
  
  
  perception as self,
  nor self as possessed of perception,
  nor perception as in self,
  nor self as in perception.
  
  
  (14) He does not regard 
  
  
  formations as self,
  nor self as possessed of formations,
  nor formations as in self,
  nor self as in formations.
  


Bhadd’eka,ratta Sutta

16 Doubts


  He unwisely attends in this way:
  
  (1) ‘Was I in the past?’
  
  (2) ‘Was I not in the past?’
  
  (3) ‘What was I in the past?’
  
  (4) ‘How was I in the past?’
  
  (5) ‘Having been what, did I become what in the past? [What was I before I became that in the past?]’
  
  (6) ‘Will I be in the future?’
  
  (7) ‘Am I not in the future?’
  
  (8) ‘What will I be in the future?’
  
  (9) ‘How will I be in the future?’
  
  (10) ‘Having been what, will I become what in the future? [What now would lead me to that future
  state?]’”
  
  Or else, right now he inwardly has doubts about the present, thus:
  
  (11) ‘Am I?’
  
  (12) ‘Am I not?’
  
  (13) ‘What am I?’
  
  (10) ‘Having been what, what will I become in the future? [What now would lead me to that
  future state?]’”
  
  (11) ‘Am I?’
  
  (12) ‘Am I not?’
  
  (13) ‘What am I?’
  
  (14) ‘How am I?’
  
  (15) ‘Where has this being come from?’
  
  (16) ‘Where will it [this being] go?’”


Sabb’āsava Sutta

I have quoted the Pali Suttas. I would believe the Āgama texts may have a similar parallel.