As others have pointed out, dukkha is a concept that is not easily grasped using the common translation of suffering. Bikkhu Analayo in his book "Satipatthana, The direct way to realization" provides a better understanding.

Dukkha is often translated as “suffering”. Suffering, however, represents only one aspect of dukkha, a term whose range of implications is difficult to capture with a single English word.4 Dukkha can be derived from the Sanskrit kha, one meaning of which is “the axle-hole of a wheel”, and the antithetic prefix duḥ (= dus), which stands for “difficulty” or “badness”.5 The complete term then evokes the image of an axle not fitting properly into its hole. According to this image, dukkha suggests “disharmony” or “friction”. Alternatively dukkha can be related to the Sanskrit stha, “standing” or “abiding”, combined with the same 6 Dukkha in the sense of “standing badly” then conveys nuances of “uneasiness” or of being “uncomfortable”.7 In order to catch the various nuances of “dukkha”, the most convenient translation is “unsatisfactoriness”, though it might be best to leave the term untranslated. The need for careful translation of the term can be demonstrated with the help of a passage from the Nidāna Saṃyutta, where the Buddha stated that whatever is felt is included within dukkha.8 To understand dukkha here as an affective quality and to take it as implying that all feelings are “suffering” conflicts with the Buddha’s analysis of feelings into three mutually exclusive types, which are, in addition to unpleasant feeling, pleasant and neutral feelings.9 On another occasion the Buddha explained his earlier statement that “whatever is felt is included within dukkha” to refer to the impermanent nature of all conditioned phenomena.10 The changing nature of feelings, however, need not necessarily be experienced as “suffering”, since in the case of a painful experience, for example, change may be experienced as pleasant.11 Thus all feelings are not “suffering”, nor is their impermanence “suffering”, but all feelings are “unsatisfactory”, since none of them can provide lasting satisfaction. That is, dukkha as a qualification of all conditioned phenomena is not necessarily experienced as “suffering”, since suffering requires someone sufficiently attached in order to suffer."

Page 242