This is the best exposition I have come across of Buddha's teachings?

It's popularly known as living in the present. But it's way more complicated.

To understand the Buddhist view of change, we first need to understand the Buddhist notion of instant.

allowing the instant to have a structure changes logic, hence rationality.

The sequence of instants was analogous to the sequence of cosmic cycles. This is the key to his metaphysics.

The Buddha did not directly reject ‘cyclic time’, but he denied its key consequence, for he denied that a soul or any other notion of personal identity continued even from one instant to the next. The Buddha’s notion of conditioned coorigination (paticca samuppâda) differs from the usual (Augustinian) notion of cause. This notion of conditioned coorigination is also the key to the Buddha’s way of life (dhamma) which rejects both the Merchant’s glorification of accumulation, and the Priest’s glorification of accumulation of virtue through suffering,

Buddhist Momentariness and the Structured Instant as Cosmos:

Just as the atom is the minimal limit of matter, so the instant [kìaäa] is the minimal limit of time. Or the time taken by a moving atom in order to leave one point and reach the next is an instant. The instants form a sequence called time. Two instants cannot be simultaneous, because it is impossible that there be a sequence between two things that occur simul taneously. Thus, in the present there is a single moment, and there are no combinations of earlier or later moments. Accordingly the whole world mutates in a single instant.

This sequence of mutations of the world which defined the sequence of time atoms was not the same as ontically broken time or oc casionalism (yadrcchâvâd; ‘as-it-likes-ism’). The changes in the world from one instant to the next were not arbitrary, they were ‘causally’ linked, but there was a difficulty. The difficulty of linking cause to effect across a cycle of the cosmos was mirrored in the dif ficulty of linking cause to effect across the diastema (or timeless gap) intervening be tween two atomic instants. This difficulty was solved in Sâókhya-Yoga as follows. There was no creation ex nihilo at each instant here, nor was there destruction: the past and future were both latent in the present instant. The order of production of effects depended on a definite rule (pariäâmakramanîyama), but potentially the effect exists before the causal operation to produce it is started—the statue potentially exists in the as-yet-uncut stone. Change is a rearrangement of atoms to form new collocations—the atoms themselves do not change. A yogi could, therefore, by appropriately enhancing his consciousness, see the entire past and future within the instant, like Laplace’s demon, by working out in his mind’s eye all the potentialities forward and backward in time. Thus, there was a continuity (of the atoms) between past and future, but there was a difference (of their collocations).

It is against this background that one can hope to understand the Buddha’s theory of causation based on the notion of time as instant. Compression of the time-scale was the standard device used to bring the changes across a cosmic cycle of billions of years within the grasp of perception. The Buddha inverted the cosmos-as-instant analogy into an instant-as cosmos analogy, equally applicable in a state of near timelessness. Accepting the contraction of billions of years into an ephemeral instant, he also expanded a time atom to fill all consciousness. Here was the ultimate vision of the macrocosm in the microcosm: the entire cycle of the cosmos within a single time atom. There was (simultaneously) growth, decay, and destruction within this time atom. The sequence of instants was analogous to the sequence of cosmic cycles. This is the key to his metaphysics.