《長部9經，布吒婆樓經》(DN 9, Poṭṭhapāda-sutta)

《長部9經，布吒婆樓經 Poṭṭhapāda-sutta》(DN 9, D I 202，7-9)有一段經文：

imā kho Citta, loka-samaññā loka-niruttiyo loka-vohārā loka-paññattiyo yāhi Tathāgato voharati aparāmasan.
(These are merely names, expressions, turns of speech, designations in common use in the world, which the Tathāgata uses without misapprehending them)
「質多！這是世間的名稱、世間的語言、世間的慣用語、世間的施設，如來無執取地使用它們。」
Buddhaghosa 《長部註》(Sumaṅgala-vilāsinī, Sv 2, 382, 20-28):
"Imā kho Cittā ti oḷāriko atta-paṭilābho iti ca mano-mayo atta-paṭilābho iti ca arūpo atta-paṭilābho iti ca: imā kho Citta loka-samaññā. Loke samaññā-mattakāni samanujānana-mattakāni etāni tathā loke nirutti-mattakāni vacana-patha-mattakāni vohāra-mattakāni nāma-paññati-mattakāni etānī ti. Evaṃ Bhagavā heṭṭhā tayo atta-paṭilābhe kathetvā idāni: Sabbam etaṃ vohāra-mattakan ti, vadati. Kasmā? Yasmā param’ atthato satto nāma n’ atthi, suñño tuccho esa loko...’
‘There are, Citta ... [quoting the main text as above]’ the gross self-acquisition and the mind-made self-acquisition and the formless self-acquisition — the expression ‘imā kho Citta …’ is a name in the world, merely a designation, which has been agreed on. Likewise these are merely expressions of the world (loke nirutti-mattakāni), merely ways of speaking (vacana-patha-mattakāni), merely common expressions (vohāra-mattakāni), names and designations in common use in the world (nāma-paññati-mattakāni). In this way the Bhagavā, having explained above the three self-acquisitions, now says that all is merely a common way of speaking. Why? because for truth in the ultimate sense what is called a ‘being’ does not exist; empty and void is the world.
「質多！這句話是指(粗)色的我執、心造的我執、無色的我執。這句話僅是世間共許的指稱、名稱；同樣地，這只是世間的語言(loke nirutti-mattakāni)，世間的各種說法(vacana-patha-mattakāni)，世間的慣用表達方式(vohāra-mattakāni)，世間所施設的名稱(nāma-paññati-mattakāni)。如此，世尊已經解說上述三種執取，而此處僅是隨順世間的語言方式。為什麼？因為在勝義(parama-attha)上，"名"所指稱的"眾生 satta"並不存在，世間為"空 suñña"、"虛妄 tuccha"。
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不像婆羅門信仰主張'名'與'音' 有其"終極的本體 ontic ultimacy"，佛陀認為'名'與'音' 僅是六種'想'之一而僅有世俗的溝通意義。
也就是說，它們是由一致而往往是有缺陷的意見所產生的，而這種一致意見的指稱對象並沒有真正的實體。這種最常見的錯覺就是「我 ahaṃ」這個常見的語詞，它只是一個聲音標籤，指的是一堆快速變化的過程，這些過程是無常的、不可意的，並且不受自己控制；也就是不適合被稱為『我』。認清這種錯覺，如是觀見，就能使人擺脫執著而導向解脫。
佛陀和弟子們很清楚，無論是在現實意義上還是在存在意義上，對詞語的誤解都會導致無明(avijjā)、妄想(papañca)和愚癡(moha)。
Unlike Brahmanism which held sound to possess ontic ultimacy, for the most part the Buddha treated sounds and the words associated with them as one of the six perceptions which had only conventional validity; that is, they result because of agreement, and often this agreement was flawed, as the word used had no true referent. The most persistent example of this delusion is the common word ‘I’ (ahaṃ) which is merely a sonic label referring to a bunch of rapidly changing processes which are impermanent, unsatisfactory and not under one’s own control; that is, not suitable to be called a ‘self’. Waking up to this delusion, and seeing reality as it is, disencumbers the individual from his/her attachments and leads to liberation.
The Buddha and his disciples were well aware that the misunderstanding of words led to ignorance (avijjā), confusion and delusion (moha), both in a practical and an existential sense.