In your essential nature, true Dharma, nothing disappears. Therefore, it says "true Dharma continues, sangha relations become complete ...." These words all explain your essential mind. True mind can't be compared to anything. Therefore Buddha cannot become Buddha. If Buddha became Buddha, or a cockroach could become Buddha ... a cockroach doesn't know what is Buddha. In the monastery there were a lot of cockroaches. During sleeping time, they used to run on our bald heads. Nobody taught those roaches how to escape with the light on. They just knew. Pigeons, they always travel in pairs. Nobody teaches them that, they just do it automatically. Male and female pairs. If you want to keep pigeons, you'd better bring the first pigeon a partner or the original pigeon will disappear. If you've go three -- male, female and female -- bring in another one and keep four. Nobody teaches them how to live together in wisdom, compassion ... I don't know.
It's like our nature, which is automatically filled with wisdom. Essential nature, your own nature itself, its capacity is automatically "wisdom." You have wisdom and compassion quite automatically. But if you are filled with much attachment and haven't got enough training, you will miss it. Originally, though, it's your capacity; an open heart is automatically that so-called Buddha. But a closed heart, closed by all the dualistic mind, can't realize this ... although that closed mind itself is originally Buddha. But if you realize even one time that the closed mind is Buddha, yes, there it is open. A stubborn person is also reflecting Buddha activity. But if one time you realize this, then every situation becomes Buddha. "In any place, in any event, in any moment, none can be other than the marvelous revelation of its glorious light." This glorious light is not like the sun -- you yourself are the glorious light, you are luminous -- more than the synagogue or church before ceremonies when they are filled with candle light. They tell you if you believe in God, God will bring light into your heart. Your heart itself is this candle. There's no need to bring light from outside into it. You yourself are it. When you stand up, the candle light stands: There is no difference. But your candle light, being unknown, is melted, dark. Still your nature itself is unlimited, permanent. But when I say permanent, you start calculating -- maybe five hundred years, maybe two thousand ... no, no: It's unlimited. This one is the so-called Buddha. If you don't like Buddha, then any name is OK. The name you put on it is OK. Just don't touch the name.
He meditated so long, so long ... one second of Muuuuuu, just Muuuuu. But you want it to be Buddha, the holy man, the one who can do everything. You can do everything -- you. You think, "I can't do anything." I cannot drive a car. I can cannot drive a car. Therefore I take a taxi. If someone can do it by hard effort, then they can do it. If someone cannot do it with hard effort, then they cannot do it. There's no distinction. Someone may become rich, someone cannot become rich. But don't settle down thinking, "I'm OK." That's already an attachment. "Already I got enlightenment, great enlightenment..." -- that's settling, that's attachment.
In the Blue Rock first case: Buddha, do not know. If Buddha knew himself, we couldn't call him Buddha. If Buddha does not know what is Buddha, then this one is the so-called Buddha. But ordinary people, they know, therefore there's attachment. Of course in the three-dimensional world, some know, some don't. But in the essential point, knowing and not knowing have no connection.