What is a "famous quote"?

In Buddhist terminology, we often see the word "famous sayings", especially in some classics interpreting Madhyamaka philosophy, "Everything is established by famous sayings", "All dharma is established by famous sayings" ", "There is no self-nature allowed in famous sayings" and so on. So what exactly does this famous saying refer to? Some people say that famous quotes are language concepts. For example, calling a computer "computer" and calling the color red "red", these names are famous quotes. Therefore, according to the Madhyamaka view, all dharmas are just names. If names are abandoned, there is no "dharma". If so, does it mean that there is no Dharma in the eyes of animals and people without language? If a computer exists according to the name "computer" we give it, then cats, dogs and other animals cannot see the object computer because they do not have the concept and name of "computer"? This is obviously contrary to common sense. If famous quotes must refer to names, names, then the things recognized by eye consciousness are not famous quotes, because eye consciousness has no concept of names. But who dares to say that the colors and shapes recognized by eye consciousness are not established by famous sayings? So what exactly does the so-called famous saying mean? Personally, I think it is the cognitive function of the six senses such as the eyes. For example, for the color red, the awareness of red is the establishment of famous sayings about red. Of course, when interpreting it in language, these words, words, and even mental activities such as thoughts are all famous sayings. Although language concepts are also included in famous sayings, they mainly refer to the inner mind. Just like body and speech are also karma, the main body of karma refers to "thinking and mental states". Then, colors and shapes are established by eye consciousness, sounds are established by ear consciousness... Dharma is established by consciousness. Madhyamaka believes that the existence of all things depends only on the establishment of these famous sayings and cannot be analyzed in depth. For example, seeing red and knowing that it is red belongs to the cognition of famous sayings. If we continue to analyze the essence of red in depth, then It belongs to the category of ultimate intellectual analysis. This kind of philosophical analysis goes beyond the scope of famous sayings. In terms of tracing the essence of all things, famous sayings are helpless and pale. Therefore, it is said in the "Samadhi King Sutra" that the six consciousnesses This kind of cognition of famous sayings is not a quantity, because the nature of all things is not the effective observation scope of the famous sayings of six consciousnesses at all. The objects that famous sayings can effectively recognize are only conventional truths. Therefore, in Buddhism, nouns such as famous truth, worldly truth, expounded truth, and famous achievement are all synonymous. In the Yingcheng school of Madhyamaka system interpreted by Master Tsongkhapa, the two truths and the categories that can be recognized by each are carefully distinguished. , after the ultimate truth breaks down all attachments, it effectively retains the rationality of the famous conventional truth, which is very consistent with the original intention of the Buddha. For example, the "Worldly Distribution" mentioned by the Buddha in the Mahanirvana Sutra refers to the cognitive category of worldly famous sayings. On this basis, if the worldly people recognize it, the Buddha will also recognize it; if the worldly people oppose it, the Buddha will also oppose it. This is entirely from the perspective of famous sayings and common truths. Of course, in front of ordinary people who have not overcome the obstacles of troubles, we still cannot be sure that all things are only the establishment of the six consciousnesses. What is presented to us is also accompanied by the deep-rooted self-grasping from beginningless time. This power of ego prompts us to think that all things are not just established by famous sayings. In our eyes, they are so real and vivid, so we love pleasant things and resent unpleasant things. thing. Under the burning fire of Madhyamaka, like the fire at the end of the kalpa, although all existence in the ultimate truth is burned, the worldly existence of all things is like the second Zen heaven, which the fire at the end of the kalpa is powerless and cannot touch. According to the Gelugpa view, this clear understanding and unmistakable clear explanation originated from Tsongkhapa alone in the snowy land.