What is Aarya dukkha Sacca? In buddhism what is aarya dukkha? And what’s the reason for it? 
Dukkha is one of four noble truth. And as I heard it’s because of the impermanence. Can in permanence be the cause for the Dukkha? Is it true? Please provide practical situations when explaining.

EDIT:

According to some answers, the direct answer to this question is attachment (upadana). To be more specific my question is how attachment become the cause for the Noble Dukkha? Eg: If I like a car, its an attachment. And how does that become the cause for the Noble Dhukka.

EDIT 2:

According to the answer given by Brian,
When attached, you find something desirable and you don't want to let it go; you want to keep it for yourself, permanently. But the thing is, conditioned phenomena are in constant change, and those things will not stay the same or with you forever.
But imagine a prince, and a car he owns, It doesn't matter the conditioned phenomena (Saṅkhāra) he can maintain the car as it was. So what's the dukkha in that. 
Please note: I'm just trying to sharp my question by providing examples, if I'm doing any thing bad, please let me know, as I'm new to this.
In the Pali suttas, the word "dukkha" is used in three different ways:

(i) Unpleasant/painful feelings, which are not "suffering". Refer to SN 36.6, MN 37, MN 38, MN 148 and countless other suttas that explain "feelings" ("vedana") in themselves are not suffering. 

(ii) The inability of impermanent things to bring true &amp; lasting happiness (refer to SN 22.59), often loosely translated as "unsatisfactoriness", which is not "suffering". Refer to SN 22.1, which clearly explains how change (vipariṇamanti) or impermanence itself is not "suffering". 

(iii) Mental suffering from mental proliferating, which is "suffering". In the 1st noble truth, all "suffering" was summarised as "attachment" ('upadana') to the five aggregates, as follows: "saṃkhittena pañcupādānakkhandhā dukkhā."

In summary, the "Ariya" ("Noble") perspective of what "Dukkha" is refers to "upadana" ("attachment"). It is not related to impermanence. Impermanence only contributes to suffering when impermanence is attached to as "I", "me" &amp; "mine" (again, refer to SN 22.1). 


  He does not assume the body, feelings, perception, mental formations &amp;/or consciousness to be the self, or the self as possessing, or as in the self, or the self
  as in.... He is not seized with the idea that 'I am
  the body... consciousness' or 'the body... consciousness is mine.' As he is not seized with
  these ideas, his body... consciousness changes &amp; alters, but he does not
  fall into sorrow, lamentation, pain, distress or despair over its
  change &amp; alteration.
  
  SN 22.1