When you ponder, weigh, and compare the teachings of the Buddha, you have to base it on adopting the right attitude and asking the right questions about them. AN 2.25 points out that some of the teachings are meant to have their meaning inferred, whereas others are not. Only a Stream Entrant will be able to see this difference. So you and I have a way to go.
If everything is impermanent and transitory, how can there be anything be present or absolute? Because all things are thus conditioned and transient (anicca), they have no real independent identity (anatta) so do not truly ‘exist’, though to ordinary deluded minds this appears to be the case. Simply stated Dependent Origination can be said as,
With this as condition, That arises. With this NOT as condition, That does NOT arise.
This "Coming to be, and Ceasing to be" is happening all the time. All phenomena are subject to this unending interaction. And since all phenomena are dependent on other phenomena, they are all transient and impermanent. Avidyā the first condition.