Sorry, I should have said vipariṇam, instead of vipariṇa.
vi-pari-nam; with [p. p. vipariṇāta] and [act. vipariṇāma].
It is good to bring that particular vipariṇam case.
"Change" is a late Vedântas meaning.
the √ नम् nam means to ward off (prevent from happening) RV.
In our case, the closest Buddhist meaning for pariṇam is ripen, mature (ŚvetUp.).
When form has passed, ceased, and not ripened, its designation, label, and description is ‘was’.
Yaṃ, bhikkhave, rūpaṃ atītaṃ niruddhaṃ vipariṇataṃ ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti.
So vipariṇam means "that does not ripen". That "prevents from (fully) happening".
And that is more in line with what might be the real meaning of khandhas, in these particular cases - where those khandhas get "sankharized" in Namarupa, to deliver dhammas to us, so to speak.
For khandhas "also" means:
खण्ड Khaṇḍa [obj. khaṇḍ]
- deficient , defective ŚāṅkhŚr.
- not full KātyŚr.
√ खण्ड् khaṇḍ
- to break , divide Dhātup.
Khandhas do'nt ripen - they don't sankharized to the full - they break apart (lujjati - RV. √रुज् ruj), and cause pain (the second meaning of lujjati in RV.).
In another extract, the √ नम् nam means: to turn away (turn from a straight course or fixed direction) RV.
na ceva me cittaṃ vipariṇataṃ bhavissati
Neither will our minds turn from a straight course.
As far as the strict passage "aniccaṃ vipariṇāmi aññathābhāvi" is concerned, the all SN 25 in which it appears several times, does not have parallels. SN 35.93 neither.
So, I am not going to consider aññathābhāvi, if you may.
Please quote suttas with parallels, for Buddha's sake. That would be so nice.
On the other hand, there are several suttas with parallels, that address the "atītā niruddhā vipariṇatā" case (passed, ceased, and that have not ripened).
It would not be too logic to say "passed, ceased, and "changed").
Hope that helps.