Change means Fragility &
The Buddha pointed out the fact of impermanence by saying:
Sabbe Sankhara Anicca. All constructions are Impermanent.
The Blessed One was once asked: What is the World?
The eye disintegrates. Forms disintegrate. Consciousness disintegrates.
All contact, all feeling, all organs, all bodies & all sensations
The intellect disintegrates. Ideas disintegrate. The mind disintegrate!
Insofar as it disintegrates, is it called the world. SN 35.82
The Blessed One pointed out:
Perception of inconstancy, when developed & pursued, is of great fruit,
of great benefit. It gains a footing in the Deathless, has the Deathless
as its final end. AN 7.46
And what is the perception of inconstancy? There
is the case where a monk
having gone to the wilderness, to the shade of a tree, or to an empty
reflects thus: All form is inconstant, all feeling is inconstant, all
is inconstant, all fabrications are inconstant, all consciousness is
Thus he remains focused on inconstancy with regard to the five clusters
clinging. This, Ananda, is called the perception of inconstancy.
Going forth is hard. Household life is hard.
This Dhamma is a deep wealth, hard to obtain.
It's hard to keep going with whatever we ever can get.
Therefore we should ponder continually on this continual inconstancy.
Impermanent are all component things, They arise
and cease, that is their
very nature: They come into being and pass away...
Release from them is bliss supreme. DN 16
The five clusters are impermanent. Whatever is impermanent is dukkha,
suffering. Whatever is dukkha, suffering, that is without attā, a self!
What is without self, that is not mine, that I am not, that is not my
Thus should it be seen by perfect wisdom as it really is.
Who sees by perfect wisdom, as it really is, his mind, neither grasping,
nor clinging is detached from fermentations... He is liberated. SN 22.45
Material form, feeling, perception, mental
formations and consciousness,
monks, are impermanent (anicca). Whatever causes and conditions there
are for the arising of these aggregates, they, too, are impermanent.
How could anything arisen from what is impermanent, ever be permanent?
Whatever material form there be: whether past, future, or present;
internal or external; gross or subtle; low or lofty; far or near;
that material form the monk meditates upon, examines systematically
with acute attention, he thus seeing, meditating upon, and examining
systematic attention, would find it empty, he would find it
and without essence. What essence, monks, could there be in any form?
What essence, monks, could there be in feeling, in perception, in mental
formations and in any consciousness? SN 22.95