Abhidharma - meta-buddhism

Buddhism
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http://dharmawisdom.org/teachings/articles/fundamental-dharma-teachings
 this is the end result of the teachings
 but what I want to think about now is how these concepts were determined
 since i have a whole life ahead of me of time to live as a zen buddhist and follow the individual teachings
 but right now I want to know the origins of the supreme thoughts it took to invent it all
 not from the point of view of a human, but what an already enlightened being or the creator would see

Abhidharma
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https://en.wikipedia.org/wiki/Abhidharma
so far this is the concept i've determined is most relevant

Paññā in the context of Buddhist meditation is described as essentially being the ability to understand the three characteristics of all things, namely impermanence, suffering and non-self.[13] Buddhaghoṣa states that the function of paññā is "to abolish the darkness of delusion" in order to understand the "individual essence of states"

According to Williams, the Abhidharma description of prajñā stops at the discernment of dharmas as the final reality, but Mahayana and some non-Mahayana schools go on to teach that all dharmas are empty (dharma-śūnyatā).[15] Buddhist scholar John Makransky describes dharmas in this sense to mean "phenomena".[16]

Williams goes on to say that the meaning of prajñā according to Mahayana Prajñāpāramitā sutras is ultimately the state of understanding emptiness (śūnyatā).[15] Religious studies scholar Dale S. Wright points to the Heart Sutra which states that those who want "to practice the profound perfection of wisdom (prajñā) should view things in this way [as empty]"

**Abhidharma** = higher teaching, meta-teaching, about dharmas [phenomena]
(this is close enough. as expected, it is deep af)

generally considered the Abhidharma to be the pure and literal (nippariyaya) description of ultimate truth (paramattha sacca) and an expression of perfect spiritual wisdom, while the sutras were considered 'conventional' (sammuti) and figurative (pariyaya) teachings

Abhidharma was taught by the Buddha to his most eminent disciples.

describe Abhidhamma as a "Buddhist phenomenology" , or equate it with "Process philosophy."

system of the Abhidhamma Pitaka is "simultaneously a philosophy, a psychology and an ethics, all integrated into the framework of a program for liberation.

describes the Abhidharma literature as "the end-product of several centuries of intellectual endeavor."

various Abhidhammic traditions grew to have very fundamental philosophical disagreements with each other (such as on the status of the person, or temporal eternalism) https://en.wikipedia.org/wiki/Eternalism_(philosophy_of_time)

their goal was to outline, systematize and analyze all of the teachings.

3. Doctrine:
3.1 Dhamma theory
3.2 Svabhava
3.3 Causality and dependent origination
3.4 Temporality
3.5 Rebirth and personal identity
3.6 Atomism

the Dhammas - This concept has been variously translated as "factors" (Collett Cox), "psychic characteristics" (Bronkhorst), "phenomena" (Nyanaponika) and "psycho-physical events" (Ronkin).

Dhamma Theory
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https://en.wikipedia.org/wiki/Abhidharma#Dhamma_theory

Human experience is thus explained by a series of dynamic processes and their patterns of relationships with each other. Buddhist Abhidhamma philosophers then sought to explain all experience by creating lists and matrices
    -Citta (Mind, Consciousness, awareness)
    -Cetasika (mental factors, mental events, associated mentality), there are 52 types
    -Rūpa — (physical occurrences, material form), 28 types
    -Nibbāna — (Extinction, cessation). This dhamma is unconditioned , it neither arises nor ceases due to causal interaction.
they were seen as the ultimate entities or momentary events which make up the fabric of people's experience of reality. The idea was to create an exhaustive list of all possible phenomena that make up the world

(here we go, important)
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For the Abhidharmikas, truth was twofold and there are two ways of looking at reality. One way is the way of everyday experience and of normal worldly persons.
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This is the category of the nominal and the conceptual (paññatti), and is termed the conventional truth (saṃvṛti-satya). However, the way of the Abhidharma, and  hence the way of enlightened persons like the Buddha, who have developed the true insight (vipassana), sees reality as the constant stream of collections of dharmas, and this way of seeing the world is ultimate truth (paramārtha-satya).

(this continues for some 10 more pages, but less readable)
-says that there was an argument about temporality. They made 2 genres, one with past/present/future dharmas and one with only present+past karma that has not given fruit (eternalism vs presentism)
-they had a bunch of other arguments about the atomicity of time, and also literal atomic structure

CONCLUSION:
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they attempted to construct a critical understanding of the consciousness that underlies all meaning, both mystical and theoretical.

AFTERTHOUGHTS:
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https://en.wikipedia.org/wiki/Skandha
https://en.wikipedia.org/wiki/Prat%C4%ABtyasamutp%C4%81da (Pratītyasamutpāda)
 pratītyasamutpāda is also an epistemological principle; that is, a theory about how we gain correct and incorrect knowledge about being, becoming, existence and reality.

(here we go, important)
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We live under the illusion that terms such as 'I', self, mountain, tree, etc. denote permanent and stable things. The doctrine teaches this is not so."  There is nothing permanent (anicca), nothing substantial, no unique individual self in the nature of becoming and existence (anatta), because everything is a result of "dependent origination"
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and we've come full circle now. that is how i began the conversation (did you realize we have no way of telling we're either human or on earth)

i can now say im satisfied.
ironically I even bothered to ask because of a failure to live the teachings:

Skandha = it refers to the five aggregates of clinging (Pañcupādānakkhandhā), the five material and mental factors that take part in the rise of craving and clinging. They are also explained as the five factors that constitute and explain a sentient being’s person and personality

The five aggregates or heaps are: form (or material image, impression) (rupa), sensations (or feelings, received from form) (vedana), perceptions (samjna), mental activity or formations (sankhara), and consciousness (vijnana)

Suffering arises when one identifies with or clings to the aggregates. This suffering is extinguished by relinquishing attachments to aggregates.

(I was suffering before, I was clinging to perceptions, mental activity or formations and conciousness. Now that I've researched it, I can now reliquinsh the attachment in peace ;> )
(it was worth it)
(now i have lots of extra strands I can pull on for next time I want to investigate something beyond the beyond)
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meta-buddhism....
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