The teaching about suffering is taught for a purpose of turning the mind away from samsara. It is for the purpose of attaining the dhyanas, arupa dhyanas, (and ultimately enlightenment/bodhi, liberation/vimoksha, or nirvana). It is not an absolute teaching.Son of Buddha wrote: Understanding this, Bhikkhus, a well instructed Noble Disciple experiences disgust towards form, disgust towards feeling, disgust towards perception, disgust towards mental construction, & disgust towards consciousness itself! Experiencing disgust, he becomes disillusioned! Through disillusion his mind is released. When it is released, one instantly knows: This mind is liberated, and one understands: Extinguished is birth, this Noble Life is all completed, done is what should be done, there is no state of being beyond this...
its not according to me,the Buddha said the 5 skandhas is suffering(quote provided up above)If the Tathagata perceives sand, which is an example of the first skandha material form (rupa), He should have suffering according to You.Tathagata has in the case of perceiving sand the other skandhas too, the skandha of feeling through eyes and other senses, the name "sand", consciousness of it as sand, and the mental factor of equanimity as samskara skandha.
There is a division of teachings into neyartha, interpretable meaning, and nitartha, non-interpretable or absolute meaning.
Even after the attainment of dhyanas etc a world manifests; stream entrants, once-returners, non-returners, arhats, bodhisattvas and buddhas perceive a world. They may not perceive the common world temporarily, when they are in the states of the dhyanas, in arupa dhyanas or in nirodha samapatti. But afterwards they will perceive a world manifested! Otherwise they could not communicate with people, if they didn't see or perceive the world and the beings inhabiting it.
Samsara has no real or absolute existence, and therefore the skandhas & suffering are not an absolute teaching/meaning.