Hi Lal,
In most places aniccha, dukka, anaththa is referred to as the thilakkana, and you refer to it as three marks of existence.
However, in most sutta’s aniccha, dukka, anaththa are referred to as sanna; signs or perceptions. I take mark (lakkana) to mean something that is inherent in the object, while perception (sanna) is a way that one will see it or a meaning that one will extract from it.
For example, any object (sankatha) will deteriorate and this is something inherent to that object; vayo sankatha lakkanang. While an object is not inherently aniccha because for it to be aniccha (or niccha) one has to have a liking towards it. I cannot recall any sutta’s that say something like aniccha sankatha lakkanan or aniccha lakkana.
I know that talking about whether it is a lakkana or a sanna will have no difference to the understanding of aniccha, dukka and anaththa. But can you share any sutta’s that refer to aniccha, dukka, anaththa as lakkana?