The Buddha said dukkha is real.
SN12.17:
“Well, is there no such thing as suffering?”
“It’s not that there’s no such thing as suffering. Suffering is real.”
“Then does the worthy Gotama not know or see suffering?”
“It’s not that I don’t know or see suffering. I do know suffering, I do see suffering.”
There are direct experiences of conditions, which can be cagtogarized as the senses and aggregates.
Since they are conditional and impermanent, they are dukkha.
SN22.85: “What’s impermanent is suffering. Yad aniccaṁ taṁ dukkhaṁ;”
When conditions end, dukkha ends.
The Buddha didn’t become involved in such metaphysical speculations.
SN15.3:
" “Mendicants, this transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. "
There’s no need to somehow know how “it all started.” What’s important is practicing the Path to end all conditions/experiences.
The tetralemma is about not answering questions that subtly assume a core or essence or self.
I’m not too interested to debate final nibbāna.
I just offered some reflections and citations regarding the particular questions you asked about the arising and ceasing of conditions, i.e. dukkha.
All Best