James Yen:
Ok disclaimer, even though I feel that I am the Tathagata, let's put that aside for now, because for all I know it could be some incredible twisted form delusion (even though I'm pretty certain I am). Let's put that aside.
When I speak of suffering I speak of the kind that you feel with your gut, deep inside, it is existential pain, it is the friction in the wheel cogs of a machine, it is "not rightness".
Something isn't right, there's this staticness, this murkiness, this angst, this pain, this friction.
There is this sorrow, lamentation, despair, aging, death, old age, grief, kinship with the unbeloved, separation from the loved.
In short: the five aggregates of clinging, are suffering.
None other than those things.
Now what do I mean when I say the end of suffering?
I mean the end of that not rightness, the fixing of the friction, the movement into lubrication, the utter peace and dispassion of Nibbana. I mean the full and complete fruition of the indriya and heedfulness such that one craves no more.
And via craving no more, realizes he is liberated.
That's all I got for now.
Okay, what you have stated makes perfect sense so far, First there is dukkha, and secondly there is something that starts up dukkha, it looks like that is craving.
Craving, maybe some of us don't know what craving is? Craving can be seen even in the behavior of the worms. For instance, a worm will move towards a pleasant sensation (say the warmth of the sun or wetness of the earth, , this would be the "I like it) side of craving, And also, a worm will move away from pain, or try to, say when ants are attacking its skin, or a bird pecks at its flesh, , a painful sensation, this is the (I dont like it mind) side of craving. So too a worlding moves throuh the world , the untrained mind attracted by pleasure and repulsed by pain. The untrained mind has no escape hatch to this situation and moves through life mindlessly reacting to one sensation after another, until death.
Okay, so there is Dukkha, and there is a source of dukkha in the mind, and thirdly you said earlier there is a stop to all this non-sensical dukkha, if I may ask,
Dear Tathagata, Is there a "way" that leads to the cessation of all this dukkha absurdity?