he goes on that way, though I haven't seen you in person, as I consider the things you do, I find that you strike a balance between great and small, without any excess or insufficiency. This is where you accord with the way at this point, don't have any thoughts of affliction, and don't have any thoughts of the Buddha Dharma either. Both the Buddha Dharma and afflictions are extraneous matters. Yet don't think of them as extraneous matters either. So it sounds like this, this layman who had written to Dawei is facing his, in his old age, he's facing the the uncertainty of the time of his death, as many of us are facing that. In the doorway, saying it doesn't help to be dwelling in thoughts of the Buddha Dharma. Much less thoughts of particular afflictions that we have our defilements forms of our greed, anger and delusion, thinking about them maybe from time to time reflecting on these stains and our character and personality, these can be of some value, but even more so, is to refrain from thinking about ourself and our karma. Very, very Zen emphasis. Other Other forms of Buddhism might talk about having, I don't know thoughts about our death, reflecting on death, contemplating death, or in even in non Buddhist terms, having positive thoughts and, and all, but send us that this is really pointing to that which is beyond all this. The present day being present, fully present, and not trying to create an effect in our meditation. This is really a quite a distinction about Zen meditation is compared to many other kinds. We're not trying to create any effect doesn't mean that there is value to that with metta meditation. For example. metta means loving kindness, we endeavor to radiate loving kindness. That's our that's our intent to radiate loving kindness toward this person, that person. Often it starts with oneself. Because we can't really love others if we hate ourselves. But it's just not orthodox Zen.