Apart from what is the best translation, which i cannot judge, i feel, the way Lal treats the Tilakkhana is the best.
It has become quit obvious to me that teachings on the Tilakkhana have to lead to the understanding that we cannot maintain anything conditioned to our satisfaction or wish. The conditioned, in the end, cannot provide happiness too and cannot function as a refuge.
A sutta desribes this understanding of the Buddha in this way that he destinguished a not noble search and a noble search. The nobel search is describes as (in my own words); self being subject to birth, aging, sickness and death one has to search of what is not subject to birth, aging, sickness and death.
Most people do not search that. They aim there hopes and expactions on the conditioned, this world.
The teachings on the Tilakkhana, i belief, have to turn the mind to this right, nobel search and end the not nobel search, because that is in the end useless. The right search is the search for the Unconditioned, the deathless, Nibbana.
The teachings on the Tilakkhana will make us more realistic, at least that is, i belief, what can happen. Our wordly desires can decrease. We can see more clearly what is beneficial. But i know from experience the habit to keep on dreaming is strong.
If someone would teach this tilakkhana just as three objective facts of life, without really making the connection with ourselves, with our desires, with our hopes, it is quit useless. I think this is what happens a lot in buddhism.
Lal’s explanation makes that connection immediately. That is, i find, very very good. It is very beneficial. I am grateful to have seen this and learned this from Lal.
Siebe