Since
it has been taught that dukkha means: "Yadani - cam tam dukkham
- whichis transient and therefore, 'suffering'; the five
khandhas not being lasting, are dukkha (suffering). Of
these khandhas, only dukkhavedana, the sensation of suffering
which is one of the constituents of vedanakhandha, ismisery,
for being distressful. The rest of the four khandhas and sukhaupekkha
are not the miserable conditions which are causing harm and distress.
However, since they are devoid of pleasure for being impermanent or
transitory by nature, they are to be termed "dukkha".And
also because it cause the distressing sensation - dukkhavedana -
andis likely to cause trouble and pain, it is said to be
"dukkha".Let's recite a motto as shown below:

"Impermanent are
the Five Khandhas which are in reality dukkha, suffering."

These
five khandhas being incessantly arising and dissolving are always
causing pain and suffering. These khandhas by causing stiffness,
hotness, etc., are often ill-treating. That is why it is termed as "dukkha"
- terriblymiserable. This nature of constant suffering and
misery is to be understood as the characteristic or mark of dukkha.
Let's recite a motto which is composed as follows:

"Constant ill-treatment
caused by the arising and dissolution of khandhas is the characteristic
of dukkha (dukkhanupassana).

A
Yogi who is continuously contemplating on the arising phenomena of rupa
and nama, perceives the formation or arising of new khandhas
following instantaneously without appreciable interval upon the
dissolution of the old. He realises the causation of unbearable pain
and suffering, and becomes satisfied finding them as being miserable
and frightful
through his personal insight-knowledge. This is the real 'dukkhanupassana-nana'
Ihave coined a motto which may be recited as follows:

"Awareness of
suffering and misery for having found the transient nature of arising
and dissolution at the moment-of-contemplation and noting, is dukkhanupassana-nana.

Let
us now recite by developing metta as: "May all be happy" while
contemplating the manner of ill-treatment caused by the condition of
arising and dissolution of things, and developing dukkhanupassana.
Please follow the recitation.