Does the saṅ­kha­ta­lak­kha­ṇa of dukkha apply to the noble path? Dukkha is usually clarified as an intrinsic characteristic of everything conditioned and to be as such a direct derivative of the characteristic of impermanence. 
Does this also apply to the noble path(s)? 
There is a discussion about that in the kathāvatthu (17.5), but that could not clarify it (at least for me).

Best wishes.  

(I'm also bearing in mind, that the paths are classified as being anāsava. Would that imply that an anāsava-dhamma is not impermanent, suffering, not-self?)

P.S. In the cūḷa­ve­dalla­sutta, MN 44, it is stated explicitly that the noble eightfold path is conditioned: 


  [...] “Ariyo panāyye, aṭṭhaṅgiko maggo saṅkhato udāhu asaṅkhato”ti?
  
  “Ariyo kho, āvuso visākha, aṭṭhaṅgiko maggo saṅkhato”ti. [...]
  
  [...] “But is the eightfold Noble Path, Noble Lady, conditioned or
  unconditioned?” “The eightfold Noble Path, friend Visākha, is
  conditioned.” [...]
Theravada recognizes only nibbāna as unconditioned -- thus, not dukkha.

Other schools have disagreed on what is unconditioned:


  In the Sarvāstivādin tradition since the compilation of the Dharmaskhanda, three unconditioned dharmas have been recognized: analytical cessation (pratisankhayā-nirodha), nonanalytical cessation (apratisankhayā-nirodha) and space (ākāśa). In the Theravada tradition, only one unconditioned dharma, nirvana, is recognized (Dhammasanghani p.244), a position also maintained in the Agamas and by the Vātsīputrīya school. According to the Samaya, the Mahāsanghika, Ekavyavahārika, Lokottaravādin, and Kaukutica schools all recognized the following nine unconditioned dharmas: (1) analytical cessation (2) nonanalytical cessation (3) space (4) the realm of infinity of space (5) the realm of infinity of consciousness (6) the realm of nothingness (7) the realm of neither consciousness nor unconsciousness (8) the law of dependent origination (9) the law of the noble path [...]. The Mahīsāsaka school also recognized nine unconditioned dharmas; but its list differed somewhat from that of the Mahāsanghika school and included such items as immovability, the eternal law of good dharma, the eternal law of bad dharma, the eternal law of indeterminate dharma, the eternal law of the path, and the eternal law of Dependent Origination. The law of Dependent Origination was included in the list of unconditioned dharmas because it was regarded as an unchanging principle. The Sarvāstivādins disagreed with this position and did not recognize the existence of a principle of Dependend Origination separate from conditioned dharmas. For the Sarvāstivādins, the law of Dependend Origination itself was conditioned.
  
  For the Mahaśiśākas, the path to nirvana was recognized as an unconditioned dharma because the practices established by the Buddha were considered to be eternal truths. The Sarvāstivādins opposed this position by maintaining that although nirvana was unconditioned, the wisdom the Buddha had realized was conditioned and not eternal.
  
  -- A history of Indian Buddhism: From Sakyamuni to Early Mahayana