The phrase, "the voices of Nature", (天籟) was posed by Nan-Gou Tzyy- Chi (南郭子綦 ) in the <Chi-Wuh-Luenn> (齊物論 ) section together with "sounds coming from the hollows of the forest' (地籟 ) and "the human voices" (人籟 ). And about the origin of the occurrence of "sound coming from the hollows of the forest" and "the human voice", he pointed out separately the voices from winds blowing into apertures and the voices from human playing flutes or pipes, respectively. But there are only the roundabout statement about "the voices of Nature", "The wind blows all the apertures and cause apertures themselves to decide giving out which kind of sounds; sounds are apertures decide by themselves, but it is who actually "the anger" to make the winds blows into apertures? "The 'anger' one in the statement above raises many comments and discusses. Chuang-Tse also mentioned that "The language is not the wind"; it would be sink into the entanglement of right and wrong, true and false, especially when vocabularies and sentences were taken cover or concealed by the reasons of decorating and adorning. And only "saying nothing" can be figure out as "Ten-Fu".( 天府 ) For the same reasons, whether "silence" is "the voices of Nature" that Chuang-Tse stands for or not? In this thesis the writer wants to figure out these problems: Who is "the anger" one actually? What effects is "the anger" one makes to "the voices of Nature"? What kind of characteristic does the genuine dominate behind the "speaking" have? And what is the relationship between "the voices of Nature" and the speaking? The main purpose of the thesis is trying to explain the above problems during the process of discussion, and wish to have some specific results and gains.