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In Zen Buddhism, they don't wash off anywhere. And they don't change in any way, by the way.
Your question is more or less suitable for Indian culture.
There, enlightened people are called both certain masters who have reached some high level, for example, in yoga or the same Buddhism, and those people who in our culture were previously called holy fools (well, now they are called urban lunatics).
Here at these second enlightened-kotrye-fools ' senses smysvet in an unknown distance.
In Buddhism, it is believed that every being is already a Buddha by nature. But for beings in samsara, the Buddha nature is hidden behind illusory ideas. Their goal is to reveal a direct vision of reality as it is, without distortion. Thinking in Buddhism is presented as a process of sorting through instantaneous states of mind. The mind is made up of many dharmas. Dharmas are polluted (darkened) and pure (not darkened). Dharmas are the structural elements that make up an instant state of mind, just as colored pixels make up an instant frame on a monitor screen. You can think of the mind as a thistle plant that grows some kind of hooks. Hooks are polluted dharmas of the mind. As long as they are not there, the mind is in nirvana, and the plant is growing freely. As soon as the prickly hooks have grown, they attach themselves to material things, these things drag the plant into samsara. If before the plant did not participate in causal processes, now, having attached itself, it is forced to exist in the causal process. For example, if the mind-thorn clings to some passing animal, it will probably end up in that animal's burrow. Enlightenment is the renunciation of all attachments of the mind. The plant seems to drop all the hooks. The mind now consists only of pure dharmas and does not participate in causal processes.
Why in Buddhism, and especially in Zen, is it often pointed out that words, texts, and concepts are conditional? All words, texts, or even more broadly, all dharma, exist within the causal process. The word has a cause and the word generates an effect. It is the task of the word to describe causal relationships. Therefore, words do not help to go beyond samsara in any way. They can only bring you closer to reality, but they cannot fully reveal reality. We can try using some hooks to tear off other hooks, but then what do we do with the new hooks? Therefore, Buddhism practices thinking without words. There are two main types of meditation — shamatha and vipashyana. Shamatha is one-pointed concentration, training the mind to concentrate on one point. Vipashyana is about getting to the heart of things, practicing dispassionate vision of reality as it is. In the process of such thinking, words are not needed. You don't need different meanings of words. In this process, the mind observes its own movement, observes the sources of excitement that arise, and tries to neutralize them, to give up attachment to them. The mind changes its structure in this way, so that it becomes impervious to the discrimination of individual meanings and remains in the whole reality.