it is all in commentaries and subcommentaries. Venerable Saydawgyi does make things up and documents things well. It should be known that his books are approved by the sasana committee . If it were not correct, it would not be allowed for printing. Previous refusals for printing were merely political… the majority of changes were related to past future present being represented as past present future.
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But the Buddha already instructed the pañca vaggiya Bhikkhus to meditate on past present and future five upādānā khandas as Vipassanā…
Very clearly.
"tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ tasmātihavā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre [yaṃ dūre vā (syā.)] santike vā, sabbaṃ rūpaṃ – netaṃ mama, nesohamasmi, na meso attāti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. yā kāci vedanā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā – netaṃ mama, nesohamasmi, na meso attāti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. yā kāci saññā, (…)saṅkhārā (…) viññāṇa…
evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati, nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī"ti.
"Therefore, monks, whatever materiality, past, future, present or internal or external, or gross or subtle, or low or excellent whether it is far or near—all materiality should, by means of right wisdom, be seen, as it really is, thus: This is not mine, this am I not, this is not my self.
Whatever feeling … whatever perception … whatever formations … whatever consciousness past, future, present, or internal or external, or gross or subtle, or low or excellent, whether far or near—all consciousness should, by means of right wisdom, be seen as it really is, thus: This is not mine, this am I not, this is not my self.
Seeing in this way, monks, the instructed disciple of the ariyans is disenchanted towards materiality, disenchanted towards feeling, disenchanted towards perception disenchanted towards formations, disenchanted towards consciousness; being disenchanted he is dispassionate; through dispassion he is freed; in freedom the knowledge comes to be: ‘I am freed’ and he knows: Destroyed is birth, lived is the Brahma-faring, done is what was to be done, there is no more of being.”
Actually Bhante, even by saying “present moment” by being precise one should say " practicing Vipassanā by taking the 5 present khandas."
But strictly speaking only the present rūpa can be taken as object of Vipassanā, the " present" of the four nāma khanda is of different nature.
It is called " santati paccupana", present
Continuity .
But any vedanā sañña saṅkhārā viññāṇa taken by Vipassanā citta has already ceased, strictly speaking it is past.
Why?
During a citta vīthi, when an object strikes at the mind door, the bhavaṅga shakes one time and cease: it is called bhavaṅga calana and bhavaṅga upacceda. Next arises manodvāraavajjana.
3 cittakkhaṇa, mind moments have already elapsed since the striking of the ārammaṇa which is here nāma.
But all nāma have only one cittakkhaṇa as life span, so the nāma dhamma who is the object has already ceased. Consequently any nāma taken as Vipassanā object is not really present, it is only a way of speaking: it should be said it is only santati paccupana, present continuity, that is an object who has passed away shortly before the arising of Vipassanā javana.
Therefore if someone says: Vipassanā takes only present object it should be said " it depends, what do you call present object" and if he answer " any khanda which has not yet passed away and ceased" then he should be said " it can not be friend, according to the citta niyāma any nāma dhamma which are objects of Vipassanā can not be present in this way".
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Dear @ekocare , can you please provide me with the reference to this statement? I tried to find it but so far not successful… 
Therefore if someone says: Vipassanā takes only present object it should be said " it depends, what do you call present object" and if he answer " any khanda which has not yet passed away and ceased" then he should be said " it can not be friend, according to the citta niyāma any nāma dhamma which are objects of Vipassanā can not be present in this way".
Dear @Matthias-Lentrein , this we have already discussed here.
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I think a good way to phrase it.
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I agree too.
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