When you read carefully, you can understand what kind of people can carry this sutra. It relates with faith, not the intellect. It looks like the Sixth Patriarch is choosing people, but the choice is not from the master’s side, it is the choice of the receiver. Like if there is a beautiful horse, everyone wants to ride it, but you cannot encourage children to ride. It’s too dangerous. Maybe someone who has no faith in the Dharma and no compassion within, that person will not understand the sutra. It wouldn’t make sense. For instance, if you are very critical, you don’t put this teaching into practice. When you meet the sutra, you are meeting yourself. Jo-kon, chu-kon, ge-kon, describe the three stages or divisions of the possibility of peoples’ ability to achieve Dharma, how fast or slow they learn. It is based on faith. This ability is not obvious, like whether you are beautiful or not beautiful, or how many years you were educated. It is not like caste, in India, where there are four classes of opportunity in life. If you are born in the Brahman caste, even if you are very bad-natured, you are considered the highest. That isn’t the same as jo-kon. There are interesting examples in Christ’s disciples. When Christ came to the shore he met two fishermen, and very skillfully made them real fishermen, taking care of people. The Sixth Patriarch is the best example of jo-kon. He was born a woodcutter, to a very poor family. Selling firewood, he was studying himself, and by his sincere way-mind he accepted Buddhist teaching. Even hearing one phrase of the Diamond Sutra, he understood the whole of Buddhism. He was a candle ready to be lit, and the sound of the sutra was lightning, making ancient darkness disappear. In the light, all enlightened beings appear. This kind of sutra is a future sutra. In the historical sense we see it was made a long time ago. Truly, it is a present sutra and a future sutra. Its nature is beyond time. So how do we face to this kind of sutra? Not only this Platform Sutra, but many religious texts, like the Bible and the Koran, and Confucius, and many other Buddhist texts, have to be read by the mind of faith, not the scientific mind. So the sutra relates with real life. How do you face reality? Do you accept the whole thing, and through your own sincerity, actualize this world? Our business is studying the original sutra, which is everyday phenomena. Without a sincere attitude to reality, this sutra cannot be accepted, because this sutra was made with a spirit which faced reality at that time. So there will be some cultural and linguistic differences between that time and this time, but those difficulties can be softened and also conquered, by our practice. Have we spent one year with this sutra? It took a long time. With full speed we finished this sutra. For me it was very quick.