When we contemplate the nature of impermanence, it is not just within a single in-breath or out-breath. The in-breath and out-breath anchor us in that contemplation. Breathing in, I see that this flower is impermanent. Throughout the entire in-breath, which may last 10 seconds, 8 seconds, or 5 seconds depending on the length of our breath, we strive to see the impermanent nature of the flower. When we breathe out, we do the same. The out-breath is a frame of time in which we can hang the picture of our contemplation. The image of the impermanent flower is placed within the frame of an in-breath and an out-breath. We continue this way, breathing in and seeing the impermanent flower, breathing out and seeing the impermanent flower. This practice gives us infinite time, not just the duration of one in-breath or out-breath. The conscious in-breath and out-breath provide the backdrop for our contemplation and help us stay focused, preventing our mind from jumping to other objects of contemplation. When we are contemplating the impermanent flower, we focus solely on that. When our mind stays with that object without wandering to other thoughts, we have concentration. Concentration always focuses on something. When we take a step and bring our whole body and mind into that step, we have concentration. Similarly, when we breathe in and know this is an in-breath, our mind focuses on that in-breath, and we have concentration. Concentration is not something extraordinary but is part of our daily life. Thanks to concentration, even if it is brief, with long practice, it will deepen and extend. Small concentration or large concentration, they share the same essence. Therefore, when we see our mind not wandering, not grasping different objects, but staying with one object, we know we have concentration. With long and frequent practice, this concentration will deepen and lengthen. Practicing the 16 breaths, we must be intelligent and know which exercise brings insight to help us overcome our difficulties. For example, when practicing impermanence, we can see the impermanent nature of a flower or a person. That person may be one way today, but with the right conditions, support, and favorable circumstances, they will be different tomorrow. Seeing this, we know that people can change, and we can be one of the factors that help them change. When we see this, naturally, we do not...

When there is no more boredom, no more disappointment, on the contrary, we have a vow, a will to help that person. If we do not see impermanence, we might think that person will be the same tomorrow, the same the day after, and we become bored, we become disappointed. When we have a state of mind like boredom, like anger, it makes us suffer. But if we contemplate impermanence, we know that state of mind is also impermanent, so it will pass. Therefore, we smile, we do not worry, we are not overwhelmed by it, it does not control us. That is why contemplating impermanence helps us to escape from such states of mind, to escape from ignorance, to escape from fear, from boredom, from anxiety. So, when we breathe in and see that things are impermanent, it is not just a saying. If we only keep that saying in our breath, we will not get anywhere. It is a statement, but we do not need such a declaration. We need to see, to touch the nature of impermanence with our whole being. Impermanence is a reality, but we forget. Our mind knows that things are impermanent, but we still act as if things are not impermanent. That is why we need to contemplate, to contemplate so that our mind sees very clearly the nature of impermanence in all things, especially in the object we are contemplating. If we contemplate for a long time, we will not forget anymore, and impermanence becomes a concentration, not just a teaching or a theory. When we look at something, when we feel something, we also see the nature of impermanence. At that moment, we are in the concentration of impermanence. This concentration of impermanence can last for many hours or many days. This concentration is deeper than the initial concentration, which may last only a few seconds or a minute and is shallow. But now it becomes a concentration that can last many hours or many days and is more profound. So, your two questions are connected. Today we have two hours for questions, feel free to ask. In the second hour, questions will be asked in English, and Thầy will answer in English.

propose that those who want to ask questions stand on one mind like that,

sir. Um, yeah, those of you, who want to ask, come sit near Thầy, sit at Thầy's feet, already sitting here, then the monk will help translate that question into English. If you want to ask, come sit here for fun. Let's not waste time, don't waste time.