Sabbe Sankhara Anicca. But it is not clear why all Sankhara are impermanent?
Can I ask ,who is responsible for making all Sankhara impermanent? Are we responsible for making the Sankhara impermanent? Is it some kind of God who is responsible for making all Sankhara impermanent? Or Does it happen on its own ?
I think the doctrine is that a person could assume there is such a thing as "me" -- but that, if they do then that's not a useful/helpful theory, it's misleading.
Instead we're encouraged to see everything as not-self.
Things happen or don't happen because of conditions -- for example, greed, poverty, wisdom, anger, fear, skill, good or bad companions, and so on, or the brahmaviharas (e.g. metta), including also "views" i.e. assumptions about the way things are and function.
There's no use in saying, "Oh it's because a god decided it would be that way". Instead we're encouraged to understand 'causes' -- i.e. "what", and "how", and "why", and so on (but not really a "who") -- and to understand that when a cause or condition changes, or ceases, or increases, then that affects or changes or determines a result or a new set of conditions.
Sankhara is a compounded phenomenon. That is, it is a phenomenon which is composed of other things. It is a phenomenon which arises based on causes and conditions. It is not a thing- it is an appearance based on other appearances. It is the nature of all compounded phenomenon- to be impermanent. Being compounded- an aggregate- is a symptom of impermanent nature. Subject to change.
It's simply a universal law. No one designed it that way.
“Monks, whether Tathāgatas arise or not, this aspect of the world remains the same – this stable truth, this fixed truth: All conditional things are impermanent. A Tathāgata awakens to that and realizes that. Having awakened to it and realized it, he announces it, teaches it, describes it, expresses it, reveals it, explains it, and clarifies it: ‘All conditional things are impermanent.’
AN 3.136
After meditation on Dhamma (or law) of Anicca (or impermanence) , I had an enlightening moment. Anicca or the impermanence is a sankhara. Nibbana is neither permanent nor impermanent.
There is a birth of change of sankhara. Therefore Dhamma of Dependent origination applies.
Who makes it Anicca or impermanence does not apply.
How does the birth of change of sankhara originates ? This can be answered as follows :
First there was ignorance, this led to the volitional formations, volitional formations led to consciousness, consciousness led to name and form , name and form led to six senses , six senses led to contact, contact led to feelings , feelings led to clinging, clinging led to cravings , cravings led to attachments , attachments led to becoming , becoming led to birth , ageing and death of the change of sankhara.
